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THE  LIBRARIES  3 


COLUMBIA  UNIVERSITY 


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Chronicon  Ephratense; 


A  HISTORY  OF  TltE^  feOMMUNITf 


OF 


SEVENTH  DAY  BAPTISTS 


AT 


Ephrata,  Lancaster  County,  Penn'a, 

BY 

"LAMECH  AND  AGRIPPA." 


TRANSLATED    FROM    THE    ORIGINAL   GERMAN 
BY 

J.   MAX  HARK,  D.  D. 


LANCASTER,  PA. 

PUBI,ISHED   BY   S.  H.  ZAHM   &   CO. 

1889. 


Copyright,  188©, 

By  S.  H.  ZAHrvl  &  CO., 

Lancaster,  F^a. 


All  Rights  Reserved. 


A<>..J?...J...S.. 


INTELLIGENCER    PRINT. 
LANCASTER,   PA. 


TRANSLATOR'S  PREFACE. 


In  offering  to  the  public  the  following  translation  of  the  Chroni- 
con  Ephratense,  a  few  words  of  explanation  seem  called  for. 

Of  the  original,  probably  not  more  than  twenty  copies  are 
known  to  be  in  existence ;  and  these,  with  possibly  a  few  excep- 
tions, are  in  the  hands  of  collecftors  and  antiquarians.  To  them 
its  chief  value  lies  not  only  in  the  great  rarity  of  the  work,  but 
also  in  the  fac5l  that  it  is  one  of  the  most  interesting  specimens  of 
book-making  in  Pennsylvania  to  be  found  anywhere,  the  paper, 
printing,  and  binding  all  being  of  stridtly  native  produdlion,  the 
handiwork  of  the  Solitary  Brethren  of  the  Community  at  Kphrata 
whose  history  it  so  quaintly  and  naively  narrates. 

It  is  believed,  however,  that  the  work  has  also  a  larger  interest, 
and  an  intrinsic  value  of  its  own,  as  an  exceedingly  frank  and 
ingenuous  contribution  to  our  knowledge  of  the  peculiar  and 
wholly  unique  social  and  religious  condition,  and  entire  spiritual 
life,  of  a  ver>^  considerable  part  of  the  early  settlers  of  Central  and 
Southern  Pennsylvania.  The  otherwise  incomprehensibly  hetero- 
geneous social  and  religious  life  of  that  populous,  prosperous,  and 
important  part  of  the  State  of  which  Berks,  L,ancaster,  lycbanon, 
York,  and  Dauphin  counties  are  the  representatives ;  the  strange 
variety  of  dialedl,  dress,  social  habits,  religious  beliefs,  and  sec- 
tarian organizations,  to  be  met  with  in  those  counties  to-day ; 
are  all  readily  accounted  for  as  soon  as  we  become  acquainted 
with  the  history,  of  the  people  and  their  surroundings,  to  which 
the  Ch}-onico7i  introduces  us.  Nor  does  the  pidlure  given  us  of 
the  intense  moral  earnestness,  the  power  of  self-denying  endur- 
ance, the  hard-working  industry  and  ascetic  simplicity  of  life, 
the  blindly  stubborn  pertinacity  of  these  original  ' '  Pennsylvania 
Germans,"  leave  us  in  much  doubt  as  to  where  their  successors 
of  the  present  received  their  habits  of  stridt  economy  and 
frugality,  untiring  toil,  shrewd  thriftiness,  and  patient,  all- 
conquering  perseverance,  by  which  they  have  succeeded  in 
making  "  the  wilderness  "  and  "  desert  "  of  a  hundred  years  ago 
to  enjoy  to-day  the  proud  distinction  of  being  "the  garden 
spot   of  the   State."      To    the    historian   and    social   economist, 

iii 


276951 


iv  translator's  preface. 

therefore,  as  well  as  to  the  antiquarian,  this  hitherto  all  but  inac- 
cessible "  Chronicle  of  Ephrata"  has  more  than  a  passing  interest 
and  no  inconsiderable  worth,  even  while  it  appeals  still  more 
personally  and  direcftly  to  the  thousands  of  general  readers 
throughout  the  State  and  country,  whose  family  names  show  them 
to  be  related  by  more  or  less  direcft  ties  of  kinship  to  those  stern 
old  Brethren  and  Sisters  of  a  by-gone  age. 

Who  "  I^amech  and  Agrippa,"  the  authors  of  the  Chronicle, 
really  were,  is  utterly  unknown.  From  their  narrative  itself  we 
learn  that  "  L,amech  "  was  a  member  of  the  "domestic  house- 
hold," that  is,  a  married  Brother.  The  same  is  undoubtedly  true 
also  of  "Agrippa,"  for  the  name  does  not  occur  in' the  list  of 
"Solitary  Brethren,"  or  unmarried  men,  given  in  the  volume. 
As  to  the  real  identity  of  the  two,  it  is  a  secret  that  has  been  well 
kept.  Tradition  gives  no  hint  or  clue  for  our  enlightenment. 
The  future  is  not  likely  ever  to  reveal  it. 

The  few  foot-notes  which  the  translator  has  taken  the  liberty  of 
adding,  are  invariably  distinguished  from  those  of  the  authors  by 
being  enclosed  in  brackets.  The  full  names  of  persons  referred 
to  in  the  text  by  their  initials  only,  have  for  their  authority  the 
pen  and  ink  annotations  on  the  margins  of  one  of  the  earliest 
copies  of  the  Chronicon^  now  in  the  possession  of  Messrs.  S.  H. 
Tj'ahxxx  &  Co.  They  appear  to  have  been  made  by  one  who  was 
contemporary  and  personally  acquainted  with  most  of  the  people 
and  events  referred  to  in  the  volume,  and  are  unquestionably  en- 
tirely reliable. 

When  we  speak  of  "one  of  the  earliest  copies,"  colledlors  will 
understand  that  we  refer  to  the  fa(5t  that  there  were  evidently  three 
issues  of  the  Chronicon  :  the  earliest  one  had  a  blank  space  left  on 
the  title-page  for  the  seal  of  the  Communit}^ ;  the  next  had  the 
seal,  printed  on  a  separate  piece  of  paper,  pasted  over  this  blank 
space  ;  and  the  third  had  it  printed  in  its  proper  place  direcftly  on 
the  title-page.  A  fac  simile  of  the  original  of  this  curious  old  seal 
is  given  on  the  second  title-page  of  the  present  volume. 

The  original  narrative  is  written  in  a  German  so  peculiar  as 
almost  to  deserve  to  be  called  a  distindl  diale(5t.  It  has,  of  course, 
been  impossible  to  reproduce  in  English  all  the  involved  sentences, 
ungrammatical  construcftions,  local  idioms,  mystical  expressions, 
and  ecclesiastical  words  and  phrases,  peculiar  to  the  Ephrata  Com- 
munity, and  conveying  a  meaning  to  them  often  quite  foreign  to 
that  which  ordinary  corredl  usage  gives  them.  The  translator 
has,  however,  attempted — he  fears  with  but  very  partial  success — 


TRANSLATOR  S    PREFACE. 


to  render  them  into  a  correspondingly  quaint,  antiquated  and  un- 
natural style  and  language,  to  make  his  version  as  curiously  un- 
English  as  the  original  is  un- German,  so  far  as  this  might  be 
without  becoming  wholly  unintelligible.  He  has  been  at  special 
pains  to  reproduce  the  literal  meaning  of  the  original  with  scrupu- 
lous fidelity  ;  if  he  has  also  to  any  appreciable  degree  preserved 
its  peculiar  "  flavor,"  he  will  be  content,  even  though  for  this  he 
had  to  sacrifice  every  trace  of  literary  elegance  and  grace. 

J.  M.  H. 

Lancaster,  Pa.,  August,  1889. 


CONTENTS. 


TRANSLATOR'S  PREFACE,  Page    iii 

CONTENTS, Page    vi 

AUTHORS'   PREFACE, Page  xii 

Chapter  I. 
Concerning  the  Awakening  among  the   Pietists,  Baptists,    and 
Inspired;  the  Superintendent's    Birth,   his   Bringing-up,  Con- 
version, ETC., Page  I 

Chapter  II. 
The  Superintendent  is  Banished  from  the  Palatinate,  and  Comes 
to  THE  Inspirationists, Page  7 

Chapter  III. 
The  Superintendent  Travels  in  Pennsylvania,  and  Lives  There 
IN  Solitude, Page  13 

Chapter  IV. 
The  Superintendent  is  Baptized  in  the  Apostolic  Manner  ;  and 
Soon  after  Follows  the  Separation  from  the  Baptists  in  Ger- 
MANTowN, Page  21 

Chapter  V. 
The  New  Congregation  Establishes  Itself  upon  the  Doctrine  of 
THE  Holy  Apostles,  and  Elects  the  Superintendent    as    Its 
Teacher,  Page  31 

Chapter  VI. 
Concerning  a   New  Awakening  in  Falckner's  Swamp,  and  the 
Transactions  with  the  Baptists  Connected  Therewith,... Page  38 

Chapter  VII. 
The  Sabbath  is  Introduced  in  the  Congregation  ;  Wherefore  the 
Latter  is  Brought  under  the  Judgment  of  the  World  ;  Besides 
Many  Other  Disturbances, Page  44 

Chapter  VIII. 
The  Two  Baptist  Congregations  Separate  entirely;   and    the 
Brethren  at  Conestoga  give  their  Baptism  back  again  to  the 
Others, --Page  48 

vi 


CONTENTS.  Vll 

Chaptkr  IX. 

The  New  Congregation,  Impei^led  by  Hoi.y  Zeai.,  Grows,  and 
THE  Sweet  Savor  of  Its  Walk  and  Conversation  is  Spread 
Abroad Page  53 

Chapter  X. 

The  Tempter  Tries  to  Instigate  a  Persecution  by  Raising  a  Cry 
OE  Immorai<ity,  Page  57 

Chapter  XI. 

Concerning  the  Superintendent's  Officiai,  Course  in  the  Con- 
gregation, UNTii,  the  Founding  of  Ephrata, Page  61 

Chapter  XII. 

How  Ephrata  was  Founded,  and  Ordained  for  the  Settlement 
OF  the  Solitary, Page  64 

Chapter  XIII. 
Concerning  a  New  Awakening  at  Tulpehocken, Page  70 

Chapter  XIV. 

Ephrata  is  Occupied  by  the  Solitary  of  Both  Sexes  ;  Divine 
Worship  is  Instituted,  and  the  Communal  Life  Intro- 
duced,   Page  76 

Chapter  XV. 

New  Persecutions  are  Commenced  ;  in  Part  by  the  Members  of 
THE  Congregation, Page  82 

Chapter  XVI. 

The  House  of  the  Solitary  is  so  Constituted  as  to  Oppose  the 
World  in  Everything.  A  Visitation  of  the  Baptists  Arrives 
AT  the  Settlement,- Page  88 

Chapter  XVII. 

An  Awakening  Takes  Place  in  the  Congregation  of  Baptists  at 
Germantown,  the  Most  of  Whose  Members  Join  in  the  Awaken- 
ing AT  Ephrata, Page  95 

Chapter  XVIII. 
The  Brothers'  Convent,  Named  Zion,  is  Built, Page  106 

Chapter  XIX. 

The  Title  of  Father  is  Given  to  the  Superintendent  ;  and  Con- 
cerning the  Quarrels  that  Arose  on  Account  of  It, Page  113 


Vlll  CONTENTS. 

Chapter  XX. 

A  House  of  Prayer  is  Built  in  Zion  ;  Besides  Other  Occurrences 
WHICH  Took  Place  in  the  Congregation  and  Settlement  about 
THE  Year  1740, Page  119 

Chapter  XXI. 

Concerning  the  Spiritual  Course  of  the  Church  in  the  Settle- 
ment ;  AND  THE  Various  Prophetic  Gifts Page  129 

Chapter  XXII. 

Concerning  the  Temporal  Course  of  Events  among  the  Brethren 
IN  Zion,  and  How  They  Lapsed  into  the  World.  Item,  the 
Superintendent's  Co-Worker  Dies, Page  137 

Chapter  XXIII. 

Contains  the  Disputes  which  Occurred  Between  the  So-called 
Moravian  Brethren  and  the  Congregation  in  EPHRATA,..Page  145 

Chapter  XXIV. 

A  New  Convent  for  the  Sisters  is  Built,  Called  Sharon  ;  the 
Singing  Schools  Come  into  Vogue  at  the  Settlement, Page  157 

Chapter  XXV. 

Concerning  the  Domestic  Contentions  in  the  Settlement,  Up  to 
THE  Time  WHEN  the  Eckerlins  Moved  into  the  Desert, Page  170 

Chapter  XXVI. 

The  Brotherhood  Recovers  again  from  the  Various  Tribulations 
Caused  by  this  Separation.  New  Church-Work  Takes  Place  in 
Philadelphia,  Besides  an  Awakening  Among  the  English 
People, ; Page  187 

Chapter  XXVII. 

The  Mills  of  the  Solitary  are  Destroyed  by  Fire  ;  A  Book  of 
Martyrs  is  Printed  for  the  Mennonites  ;  the  Domestic  House- 
hold Undertakes  a  Reform  with  the  Help  of  the  Solitary  ; 
and  a  Nursery  is  Established  to  Lead  Boys  to  a  Spiritual  Life, 

Page  209 

Chapter  XXVIII. 

Concerning  an  Awakening  in  Gimshijim,  in  the  Palatinate,  Which 
Brought  Many  People  to  the  Settlement.  Very  Special  Cir- 
cumstances Connected  with  a  Drought  in  Pennsylvania,. .Page  218 

Chapter  XXIX. 
Continuation  of  the  History  of  the  Eckerlins  to  Its  End,. .Page  224 


CONTENTS.  ix 

Chapter  XXX. 

How  THE  Country  was  Visited  by  War,  and  How  the  Sowtary  in 
THE  Settlement  Fared  by  it.  About  the  Quiet  in  the  Land. 
Ai^o,  THE  Prior's  Office  is  Given  to  Another  Brother,.. -Page  235 

Chapter  XXXI. 

The  Community  at  Ephrata  is  Extended  by  an  Awakening,  for 
Which  Two  Brothers  of  the  Baptist  Congregation,  George 
Adam  Martin  and  John  Horn,  Prepared  the  Way, Page  242 

Chapter  XXXII. 

Concerning  Various.  Strange  Affairs  which  Occurred  in  the 
Country  about  the  Same  Time,  and  in  which  the  Superintend- 
ent WAS  Interested, Page  263 

Chapter  XXXIII. 

Concerning  the  Last  Circumstances  connected  with  the  Life  of 
THE  Superintendent,  and  How  at  Last  He  Laid  Aside  His 
Earthly  Tabernacle, Page  278 


Chronicon  Ephratense, 


CONTAINING  THE 


BIOGRAPHY  OF  THE  VENERABLE 
FATHER  IN  CHRIST, 

FRIEDSAM  GOTTRECHT, 

THE  LATE  FOUNDER  AND  SUPERINTENDENT  OF  THE  SPIRITUAL 

ORDER  OF  THE  SOLITARY  IN  THE  BARONY  OF 

LANCASTER  IN  PENNSYLVANIA. 

COMPILED   BY 

BR.    LAMECH  AND  AGRIPPA. 


He  is  like  a  refiner's  fire  and  like  fuller's  sope  :  he  shall  purify  the 
sons  of  Levi,  and  purge  them  as  gold  and  silver. — Mai,.  Ill  :  2,  3. 


For  the  time  is  come  that  judgment  must  begin  at  the  house  of 
God  :  and  if  it  first  begin  at  us,  what  shall  the  end  be  of  them  that 
obey  not  the  gospel  of  God  ?  And  if  the  righteous  scarcely  be  saved, 
where  shall  the  ungodly  and  the  sinner  appear? — I  Pet.  IV  :  17,  18. 


Ephrata:  Printed  Anno  MDCCLXXXVI. 


AUTHORS'  PREFACE.  ' 


Unto  the  Saints  and  Beloved  of  God,  the  Firstlings  of  His  Grace 
and  Followers  of  the  I,amb  whithersoever  He  goeth,  who  were  born 
of  the  seed  of  the  Mother  above,  be  Grace  and  Peace  from  Him 
who  was,  and  is,  and  is  to  come. 

Since  early  times  men  have  endeavored  to  establish  and  main- 
tain unity  of  spirit  in  the  Christian  Church,  and  with  God,  by 
means  of  councils,  creeds,  and  confessions  of  faith,  but  in  vain; 
for  the  separation  between  God  and  fallen  man  was  far  too  great 
to  be  overcome  by  such  external  measures.  To  restore  harmony, 
God  had  to  come  down  from  heaven,  take  upon  Himself  Adam's 
fallen  humanity,  and  be  killed  for  it  upon  the  cross;  and  after  He 
had  pledged  Himself  to  this  important  work,  in  the  baptism 
received  from  John,  He  took  His  guilt  from  Adam  and  upon  Him- 
self, and  since  then  the  discord  which  existed  between  God  and 
man  has  fallen  upon  Him,  since  He  became  the  surety,  and  had  to 
make  good  again  that  wherein  man  had  offended.  Therefore, 
what  associations  soever  may  be  found  among  the  various  divi- 
sions of  the  Christian  Church,  there  are  none  of  them  valid  except 
that  one  in  which,  through  the  sacrifice  of  His  own  life,  wrath  was 
propitiated  and  turned  into  love,  and  of  which  He  Himself  in  His 
baptismal  water-bath  was  the  founder;  wherefore  also  he  could 
say:  That  they  may  be  one,  even  as  He  and  the  Father  are  one 
(Jno.  XVII,  17),  and  herein  appears  His  priestly  character, 
whereby  Adam's  schism  and  hurt  are  healed  again. 

Now,  after  the  Son  entered  upon  His  suretyship  He  had  to  sur- 
render His  God-right,  and  lay  aside  His  divinity,  otherwise  He 
could  not  have  been  Mediator  between  the  two  parties;  this  Paul 
declares  (Phii,.  II,  8).  He  humbled  Himself.  What  trials  He 
had  to  undergo  from  the  Father,  from  the  time  of  His  Mediator- 
ship,  it  hath  not  pleased  the  Spirit  to  reveal,  although  searchers 
in  the  Spirit  find  occasion  enough  therefore  in  the  Scriptures  of 
the  New  Covenant.  Then  first  the  Spirit  led  Him  into  the  wilder- 
ness to  be  tempted  of  Satan  (IvUKE  IV,  i),  which  is  equivalent  to: 
Now  wrestle  with  the  prince  of  cruelty.  In  *He;br.  IX,  14, 
also,  it  says  expressly  that  the  Spirit  was  actively  cooperative  in 
xii 


authors'  preface.  xiii 

His  sacrifice  upon  the  cross.  He  Himself,  the  Son,  Hkens  His 
Father  to  a  vine-dresser  and  Himself  to  the  vine;  and  how  the 
latter  is  treated  by  a  vine-dresser  is  well  known.  And  though 
through  all  He  maintained  His  oneness  with  the  Father,  and  ever 
avowed  that  He  and  the  Father  were  one,  nevertheless  the  trials 
between  His  Father  and  Him  finally  reached  their  utmost,  for 
otherwise  Adam's  disobedience  to  God  could  not  have  been 
avenged;  yet,  since  there  was  no  offence  in  Him,  He  could  resign 
Himself  absolutely  into  the  Father's  hands.  And  because  this 
wondrous  process  has  been  transmitted  b}^  Him  to  His  followers 
He  could  say  to  them:  Blessed  is  he  who  shall  not  be  offended  in 
me. 

If  one  reads  the  story  of  His  crucifixion  carefully  one  sees  that 
at  that  time  God  was  in  league  with  His  enemies;  for  they  were 
faithful  serv'ants  to  Him,  though  in  His  plan  of  wrath,  and  carried 
out  what  His  hand  had  determined  for  Him.  Therefore,  also, 
He  loved  His  twelve  chosen  witnesses  all  the  more  fervently  in 
His  lone  condition,  for  they  had  endured  with  Him  in  His  suffer- 
ings; and  He  could  say  to  them:  With  desire  have  I  desired  to 
eat  this  passover  with  you.  That,  however,  the  Son  here  was 
conscious  of  the  whole  God-determined  plan  concerning  himself, 
cannot  well  be  doubted,  for  He  Himself  said  to  Pilate:  Thou 
couldest  have  no  power  at  all  against  Me,  except  it  were  given 
thee  from  above.  (Jno.  XIX,  lo).  But  at  last  the  trial 
became  so  severe  that  He  said:  My  God,  my  God,  why  hast 
Thou  forsaken  me  ?  By  thus  being  forsaken  He  was  made  a 
curse  completely;  for  from  whom  God  withdraws  His  communion 
he  is  accursed.  Here,  too.  He  was  finally  consecrated  unto  His 
high-priesthood,  to  which  His  previous  wonderful  works  had  con- 
tributed but  little.  Had  He  been  conceived  of  the  seed  of  man, 
the  severe  trial  of  the  wine-press  would  have  a'roused  in  Him,  if 
not  wrath,  yet  at  least  righteouness,  so  that  He  would  have  called 
for  vengeance,  as  was  the  case  with  those  martyrs  who  on  that 
account  were  not  allowed  to  come  as  an  offering  upon  the  altar, 
but  had  to  wait  under  the  altar  for  their  redemption.  But  He  had 
within  Him  the  tender  well-spring  of  the  eternal  Mother,  where- 
with He  propitiated  the  Father  and  turned  His  wrath  into  love; 
therefore  also  He  lost  not  His  confidence  in  Him ;  but  commended 
His  spirit  into  His  hands.  And  now  when  everything  seemed  to 
be  lost.  He,  as  an  High  Priest  crowned  with  honor  and  praise, 
embraced  all  His  foes  in  His  high-priestly  prayer,  and  said:  Father, 
forgive   them,  for   they  know  not    what   they  do,  words  which 


xiv  authors'  preface. 

sooner  or  later  will  surely  be  fulfilled  in  them.  This  was  the  last 
and  greatest  miracle  which  the  faithful  Ser\'ant,  according  to  IsA. 
lylll,  performed  upon  earth.  Had  He  failed  in  this  work,  wrath 
might  indeed  have  been  propitiated  b\'  His  sacrifice,  but  He  would 
have  fallen  short  of  adorning  paradise,  and  the  Mother  would  not 
have  accepted  Him.  Therefore  also  with  this  high-priestly  prayer 
the  drama  was  so  wonderfully  changed  that  He  could  give  the  thief 
the  assurance  that  he  should  to-day  be  with  Him  in  paradise. 

Now,  beloved  reader,  had  the  first  Adam  successfully  endured 
the  trial  of  God  in  this  process,  the  tempter  would  not  have  dared 
to  destroy  the  union  between  God  and  him.  But  the  preaching 
of  the  .sfcipent  implanted  such  a  suspiciousness  against  God  in  him 
and  his  entire  race  that  the  leading  of  the  cross,  which  Jesus 
Christ  hath  introduced  by  His  manifestation  in  the  flesh,  is  now 
treated  with  ridicule  and  scorn  by  all  the  children  of  Adam.  If 
henceforth  this  union  of  the  saints  upon  earth  with  God  is  not 
again  to  be  attacked  by  the  tempter,  as  was  done  in  Adam's 
case,  it  is  necessar}^  that  the  plan  for  the  temple  structure  of  the 
Holy  Ghost  in  the  New  Covenant  be  taken  from  that  union 
which  subsists  between  the  Father  and  the  Sou.  And  as  the 
Son,  as  the  head  of  the  church,  endured  the  trial  of  suffering 
ordained  for  Him  by  the  Father,  for  which  reason  the  napkin 
lay  separate  from  the  linen  clothes  at  His  burial — so  the  suffer- 
ings of  His  body,  the  congregation,  which  yet  remain  are  not 
all  fulfilled.  And  since  at  the  present  time  the  sufferings  of  the 
body  of  Christ  have  reached  a  high  degree,  we  may  well  question 
whether  the  time  be  not  at  hand  in  which  the  church  will  have  to 
sing  her  Eli,  Eli,  Eama,  from  the  cross,  after  the  pattern  of  her 
Master,  when  God  will  openly  forsake  her,  even  as  He  there  for- 
sook His  Son,  and  will  ally  Himself  with  Babel;  which  will  be  the 
consummation  of  the  trial  of  the  church  of  Christ  on  earth,  in 
which  she  shall  be  preserv^ed  in  her  priesthood. 

Then,  when  her  temptations  shall  have  reached  even  to  the 
omnipotence  of  God,  for  her,  too,  as  for  Christ,  the  scene  will  be 
changed,  so  that  she  will  enter  upon  the  promise  vouchsafed  unto 
the  thief.  For  mark  well,  reader,  the  union  of  Christ  with  His 
congregation  is  unto  the  angel  of  envy  a  thorn  in  the  eye;  unto 
all  eternity  he  shall  not  be  able  to  destroy  it,  as  once  he  did  with 
Adam.  It  is  the  chain  wherewith  the  dragon  will  be  bound,  as 
they  will  also  then  have  the  honor  to  bind  kings  in  chains  and 
robbers  with  fetters  of  iron  (Ps.  CXEIX,  8),  whereupon  the  rich 
of  the  earth  shall  be  overthrown,  and  along  with  the  redemption 


authors'    preface.  XV 

from  captivity  of  the  eldest  son,  as  the  seed  of  Israel,  Shiloh  or 
Messiah  shall  enter  upon  His  dominion,  the  rod  of  the  oppressor 
"being  broken,  and  universal  peace  shall  reign  among  all  the  rem- 
nant of  the  people.  And  since  in  these  times  the  sufferings  of  the 
people  of  God  have  increased  so  greatly,  who  shall  blame  us  for 
supposing  that  the  times  of  refreshing  from  the  presence  of  God 
are  even  at  the  door,  in  which  the  spiritual  Israel  shall  be  led  into 
the  promised  land  by  Joshua,  or  Jesus  ? 

But  to  come  to  the  point ;  it  should  be  known  that  the  unity  of 
the  spirit  among  the  saints  upon  earth  is  as  incomprehensible  as 
God  Himself.  This  the  Superintendent  has  remarked  in  his 
hymns,  declaring  that  the  bond  of  unity  in  the  Congregation  gath- 
ered under  his  ser\dce  had  something  incomprehensible  in  it, 
otherwise  it  would  long  ago  have  been  scattered  by  the  tempter, 
who  raged  so  fiercely  against  it.  His  whole  leading  and  teaching 
implies  that  human  wisdom  and  reason  have  been  made  foolish- 
ness, which  foolishness,  however,  is  wiser  than  the  wisdom  of  this 
world  ;  wherefore,  also,  so  much  controversy  and  strife  have  arisen 
within  the  organization.  It  is,  nevertheless,  to  be  said  on  behalf 
of  the  a(5lors  in  this  long  spiritual  drama  that  they  have  been 
uniformly  sensible,  and  in  part  also  God-fearing  persons  ;  although 
all  this  could  not  suffice,  because  no  mere  human  virtue  without 
the  cross  can  gain  entrance  into  the  kingdom  of  God.  Where- 
fore even  their  falls,  which  served  to  humble  them,  should  rather 
be  excused  ;  for  no  one  has  ever  melted  gold  without  finding  some 
dross.  And  if  the  good  no  longer  appears  with  the  same  excel- 
lence as,  say,  sixty  years  ago,  when  the  favor  of  God  so  specially 
manifested  itself,  we  yet  are  not  to  infer  that  it  is  wholly  lost ;  but 
rather  that  it  has  only  taken  refuge  under  reproach  from  false 
lovers,  lest  the  pearls  be  cast  before  swine  and  be  trodden  under 
foot  by  them. 

Before  we  close  this  preface  we  cannot  refrain  from  yet  express- 
ing our  great  sorrow  that  so  little  is  being  done  to  defend  the 
Christian  religion  against  the  Turks,  Jews,  heathen,  atheists, 
antichrist  and  naturalists  ;  all  which  hath  its  cause  in  this,  that 
one  has  become  alienated  from  the  Spirit,  and  has  entrusted  the 
eternal  treasure  to  mere  earthly  reason.  Thus  everything  is 
sought  to  be  made  comprehensible,  and  everyone  with  unwashed 
hands,  and  without  repentance  or  conversion,  sets  himself  up  as 
judge  thereof,  as  though  he  had  no  need  of  any  further  enlighten- 
ment of  the  Spirit,  but  knew  all  things  already,  though  under- 


XVI 


authors'  preface. 


standing  nothing.  Against  such  impertinent  fellows  we  have 
raised,  by  the  foolishness  contained  in  this  work,  a  bulwark  which 
neither  they  nor  any  other  Deist  or  Atheist  shall  overcome  to  all 
eternity.  And  as  they  will  not  condescend  to  this  foolishness, 
neither  shall  they  attain  to  the  treasures  which  lie  hidden  under- 
neath it.     Be  this  of  our  preface  and  of  the  entire  work 

The  End. 


In  the  Settlement  at  Ephrata, 
April  I ^.th,  1 786. 


BROTHER  AGRIPPA. 


CHRONICON  EPHRATENSE. 


CHAPTER  I. 

Concerning  the  Awakening  Among  the  Pietists,  Bap- 
tists, AND  Inspired  ;  the  Superintendent's  Birth,  His 
Bringing-up,  Conversion,  etc. 

It  is  still  fresh  in  the  memory  of  all  that,  with  the  begin- 
ning of  the  present  century,  important  changes  in  the  realm  of 
the  church  took  place  in  many  lands,  especially  in  Germany. 
A  great  many  people,  of  all  ranks,  separated  themselves  from 
the  common  forms  of  worship,  and  were  in  general  called 
Pietists.  But  as  only  the  three  known  church-parties  were 
included  in  the  religious  peace,  the  Pietists  everywhere  began 
to  be  proceeded  against  with  much  severity.  On  this  account 
many  of  them  went  back  again  into  the  pale  of  the  church, 
and  were  therefore  denominated  Church- Pietists.  The  rest 
for  the  most  part  went  back  to  the  districts  of  Marienborn, 
Schwarzenau,  Schlechtenboden,  etc.,  whose  rulers  had  them- 
selves been  awakened,  and  so  took  up  the  refugees  and 
granted  them  liberty  of  conscience. 

Among  the  Pietists  gathered  together  in  that  region,  two 
congregations  were  soon  formed  whose  principles  were  radi- 
cally different  and  contrary  ;  namely,  the  Community  of 
True  Inspiration  and  the  Baptists  of  Schwarzenau.  As  the 
Superintendent's  relations  were  intricately  involved  with 
these  congregations  they  will  often  have  to  be  referred  to. 
The  Schwarzenau  Baptists  arose  in  the  year  1708  ;  and  the 
persons  who  at  that  time  broke  the  ice,  amid  much  opposi- 
tion, were  Alexander  Mack,  their  teacher,  a  wealthy  miller 
of  Schriesheim  an  der  Bergstrasse,  (who  devoted  all  his 
earthly  possessions  to  the    common    good,   and  thereby  be- 


2  CHR5NI'c6k    EPHRATKNSE. 

came  so  '^aoi/that 'art  ;la4t  he  had  not  bread  enough  to  last 
from  one  day  to  the  nexl))  his  housekeeper,  a  widow  Noethi- 
ger,  Andreas  Bone,  John  George  Hoening,  Luke  Vetter, 
Kippinger,  and  a  gunsmith,  whose  name  is  not  known. 
These  eight  associated  themselves  together,  chose  one  of 
their  number  by  lot  as-  baptist,  and  then,  according  to  the 
do6lrine  brought  from  heaven  by  Christ,  baptized  one  an- 
other that  same  year,  in  the  running  stream  of  water  that 
flows  by  vSchwarzenau.  Who  their  first  baptist  was  has 
never  become  known. 

From  these  eight  persons  are  descended  all  the  various 
kinds  of  Baptists  among  the  High-Germans  in  North  America, 
who  now  are  scattered  from  New  Jersey  to  Georgia  ;  but 
whether  they  were  the  first  who  restored  immersion,  as  a 
candle  to  its  candlestick,  in  Germany,  that  is  a  question 
demanding  closer  investigation.  It  is  asserted  that  the  godly 
Hochmann  agreed  with  them  on  the  subje6l  of  baptism,  but 
as  they  carried  the  thing  out  while  he  was  under  arrest,  he 
could  not  afterwards  insist  upon  it  any  more  ;  probably,  too, 
their  sectarianism  was  a  hindrance  to  him.  Certain  it  is 
that  God  was  with  them  at  that  time.  Neither  was  there  any 
difference  between  them  and  the  congregation  afterwards 
founded  at  Ephrata,  except  with  reference  to  the  Sabbath, 
and  it  is  afiirmed  that  Alexander  Mack  once  publicly 
declared  :  ''We  now  lack  nothing  anymore,  except  the  Sab- 
bath, but  we  have  enough  to  carry  already."  They  had 
their  goods  in  common,  and  pra(fticed  continence,  though,  it 
is  said,  they  did  not  persevere  in  this  zeal  longer  than  seven 
years,  after  which  they  turned  to  women  again  and  to  the 
ownership  of  property  involved  therein.  And  this  is  very 
likely,  from  the  fadl  that,  afterwards,  when  the  great  awak- 
ening in  Conestoga  took  place,  during  which  similar  circum- 
stances arose  once  more,  they  always  declared  that  if  it  were 
possible  to  live  in  such  wise,  their  fathers  at  Schwarzenau, 
who  for  a  time  had  the  same  zeal,  would  have  succeeded  in 
it.  Thus  they  made  their  faithlessness  the  criterion  according 
to  which  they  would  judge  God's  leading,  which  was  the 
very  source  whence  afterwards  arose  the  division  between 
them  and  the  congregation  at  Ephrata. 


A   HISTORY   OF   EPHRATA.  3 

This  congregation  of  Baptists  at  Schwarzenau  increased 
very  much.  A  branch  of  it  settled  in  the  Marienbom  distridl, 
but  was  thrice  persecuted  there,  and  finally  found  a  refuge  in 
Creyfeld  in  the  year  17 15.  Here  a  division  took  place. 
Some  say  it  was  with  reference  to  the  question  whether  one 
might  marry  out  of  the  congregation.  Others  maintain  that 
the  occasion  of  it  was  the  marriage,  contrary  to  the  teaching 
of  Paul  (I  Cor.  7  :),  of  a  single  minister  of  theirs  by  the 
name  of  Hager.  If  this  be  so,  there  must  still  have  been  a 
considerable  measure  of  '  awakening  among  them  at  that 
time,  and  their  error  consisted  only  in  making  a  law  out  of 
the  teaching  of  Paul,  which  it  was  not  meant  to  be.  In  the 
year  1719  a  party  of  them  arrived  in  Pennsylvania  with  Peter 
Becker,  who  afterwards  became  their  teacher. 

iVfter  this  necessary  excursion,  we  shall  now  proceed  with 
our  subje(5l  itself.  The  Superintendent  first  saw  the  light  of 
the  world  in  the  year  1690  at  Eberbach,  a  village  on  the 
Neckar,  belonging  to  a  sub-bailiwick  of  the  domain  of  Moss- 
bach  in  the  Palatinate,  and  bore  the  family  name,  John 
Conrad  Beissel.  His  father  carried  on  the  trade  of  a  baker, 
but  was  so  given  to  drink  that  he  sank  all  he  owned  down 
his  throat,  and  then  died,  leaving  behind  a  poor  widow  with 
a  numerous  family.  This,  his  youngest  son,  was  born  two 
months  after  his  death,  and  was  therefore  a  true  opus  post- 
hmnuju ;  by  which  orphan-birth  the  Spirit  indicated  his 
future  lone  condition,  and  that,  as  one  pre-ordained  to  be  a 
priest  after  the  order  of  Melchizedek,  he  should  derive  little 
comfort  from  his  natural  kindred.  His  mother  was  a  godly 
person,  and,  with  the  help  of  his  other  brothers,  raised  him 
until  his  eighth  year,  when  she  also  died.  From  that  time 
on  he  led  a  sorr}'  life,  after  the  manner  of  the  country,  until 
he  was  old  enough  to  learn  a  trade.  With  his  growth  in 
years  he  displayed  extraordinary^  natural  gifts.  He  showed 
a  wonderful  facility  in  learning  many  things  without  any 
instruClion,  merely  by  his  own  refledlion  ;  so  much  so  that 
his  oldest  brother  often  said  to  him:  "Your  studying  will 
make  a  fool  of  you  yet."  By  his  orphanlike  birth,  more- 
over, he  was  given  so  small  a  person  that  he  often  said,  if 
his  oldest  brother  were  to  have  been  as  small   as  himself,  he 


4  CHRONICON    EPHRATENSE. 

would  have  had  to  have  been  born  again.  At  length  he  was 
apprenticed  to  a  baker,  and  as  the  latter  was  also  a  musician, 
he  learned  from  him  to  play  the  violin,  and  had  the  oppor- 
tunity to  display  his  bright  disposition  at  weddings,  at  which, 
when  exhausted  with  fiddling,  he  would  betake  himself  to 
dancing,  and  from  this  again  return  to  the  former  ;  so  that 
the  wonder  was  all  the  greater  when  afterwards  it  was  said 
he  had  become  a  Pietist. 

His  conversion  took  place  in  the  year  17 15,  therefore  in 
the  twenty-fifth  year  of  his  age  ;  but  ere  the  spirit  of  peni- 
tence came  upon  him,  his  reason  became  so  enlightened  that 
he  could  easil)^  solve  the  most  intricately  involved  matters. 
He  turned  his  attention  to  mercantile  calculation,  covering 
all  the  walls  of  his  back  room  with  his  cipherings,  and  mas- 
tered it  without  any  help.  Soon  after,  however,  the  awak- 
ening-Spirit knocked  so  loudly  at  his  conscience  that  his 
whole  being  was  thrown  into  the  utmost  perplexity,  and  so 
the  foundation  was  laid  for  his  conversion,  which  followed 
after,  wherein  he  attained  to  such  superhuman  faithfulness 
to  God  that  he  may  well  be  regarded  as  a  great  miracle  of 
our  times.  The  beginning  of  his  conversion  was  diredlly 
from  God,  without  any  human  instrumentality,  and  its  fame' 
has  spread  ever>'where.  It  was  at  this  time,  too,  that  George 
Stiefel,  who  afterwards  shared  a  hermit's  life  with  him  in 
America  for  awhile,  first  became  acquainted  with  him. 

At  that  period,  according  to  the  custom  of  the  country,  he 
began  his  travels  as  a  journeyman  at  his  trade,  though  he 
got  no  further  than  Strasburg,  for  the  Spirit  hindered  him. 
It  is  a  remarkable  circumstance  that,  though  he  intended, 
with  four  hundred  other  journeymen  bakers,  to  go  to  Hun- 
gar}^,  he  was  prevented  from  doing  so  by  God's  providence 
and  to  his  own  good  fortune,  as  they  were  all  killed  by  the 
Turks.  He  finally  entered  the  service  of  a  man  in  Manheim, 
Kantebecker  by  name,  where  he  was  temporarily  brought 
low  in  the  spirit  ;  for  his  master,  who  had  marked  in  him  a 
specially  godly  simplicity,  loved  him  exceedingly,  whereas 
his  mistress  was  so  displeased  at  this  that  she  broke  out  inta 
violence.  For  this  he  called  her  a  Jezebel,  and  on  that  ac- 
count was  obliofed  to  leave  the  house.      At  the  same  time  the 


A   HISTORY   OF    EPHRATA.  5 

drawings  of  the  Virgin  above  were  so  strong  within  him, 
that  it  was  deeply  impressed  upon  his  heart  that  a  man  who 
intends  to  devote  himself  to  the  service  of  God  must,  at  the 
beginning  of  his  conversion,  renounce  Adam's  generative 
work,  for  which  reason  he  bade  good-night  to  earthly  woman 
at  the  very  commencement.  On  this  account  also  the  tribes 
of  the  earth  expelled  him  from  their  fellowship. 

From  Manheim  he  turned  to  Heidelberg  and  engaged  him- 
self to  work  with  a  baker  by  the  name  of  Prior.  Here  he 
found  greater  access  in  the  Spirit ;  for  there  was  a  great 
awakening  going  on,  and  there  were  many  Pietists  who  were 
already  beginning  to  be  persecuted  ;  yet  he  was  then  still  so 
unsophisticated  and  simple  in  his  awakening,  that  he  made 
•  use  of  the  churches,  and  often  said  that  he  never  heard  the 
preaching  of  those  two  great  men,  Mieg  and  Kirchmayer, 
without  being  edified  thereby  ;  it  seems  also  that  the  Pietists 
at  another  time,  afterwards,  reported  him  for  church-going. 
It  is  to  be  noticed  here,  that  at  this  early  period  of  his  con- 
version a  blessing  descended  upon  him  from  God,  which  was 
shared  by  ever}-  house  that  received  him,  as  his  master  Prior 
experienced  (see  the  story  of  Obed-edom,  H  Sam.  6  :  12 
comp.  Gen.  12  :  3).  The  daughter  of  the  just-mentioned 
Prior  afterwards  wrote  an  edifying  letter  to  him  in  Pennsyl- 
vania, in  which  she  thanked  him  for  the  edification  which  he 
had  wrought  in  her  father's  house  ;  from  which  one  can  see 
that  his  conversion  did  not  run  into  any  mere  frivolous  bab- 
ble or  fruitless  Babel-storming. 

At  Heidelberg  he  met  a  learned  scholar  named  Haller,  a 
strong  suitor  of  the  virgin  Sophia,  and  also  a  correspondent 
of  Gichtel,  although  at  last  he  for  all  took  to  woman.  This 
man  made  him  acquainted  with  the  Pietists  in  Heidelberg, 
who  all  maintained  a  hidden  walk  with  God.  Among  them 
were  especially  known  the  wife  of  Professor  Pastoir,  a  precious 
soul,  who  sent  her  remembrance  to  him  at  Ephr.ata,  two 
brothers  Diel,  and  others,  whose  names  are  recorder  in  the 
book  of  life.  Haller  first  introduced  him  to  their  meeting, 
which  for  fear  of  men  they  held  in  the  forest,  and  he  was  as- 
tonished beyond  measure  when  these  dear  people  .he  first 
time  called  him  Brother.     He  often  said  that  he  had  passed 


b  CHRONICON    EPHRATENSK. 

through  three  awakenings,  in  which  he  always  had  to  deal 
with  newly  awakened  ones,  but  he  must  confess  that  the 
greater  part  of  his  heart  remained  at  the  first  awakening  at 
Heidelberg.  Therefore  his  references  to  these  precious  souls 
never  passed  off  without  tears,  particularly  as  in  after  times 
so  much  bitterness  and  gall  were  served  him  by  his  followers. 


CHAPTER  II. 

The  Superintendent  is  Banished  from  the  Palatinate, 
AND  Comes  to  the  Inspirationists. 

Haller  observed  a  large  measure  of  the  Spirit  in  this  new 
Pietist,  and  foresaw  that  their  awakening  would  not  be  of  suf- 
ficient import  to  him.  He  therefore  advised  him  to  betake 
himself  to  the  friends  in  Schwarzenau,  which  was  at  that 
time  the  Pella  and  rendezvous  for  all  the  pious.  This 
advice  was  re-enforced  by  the  persecution  in  Heidelberg, 
which  shall  now  be  described.  At  that  time  he  still  was 
staying  with  his  master  Prior,  and  as  by  his  illumination 
there  was  also  given  him  a  strange  insight  into  the  secrets  of 
nature,  he  in  a  short  time  became  the  most  celebrated  baker 
in  the  city.  His  master,  too,  received  a  blessing  from  this  ; 
for  Christians  and  Jews  ran  after  him,  and  the  other  bakers 
had  little  to  do  ;  he  even  sent  of  his  wares  to  Frankfurt.  At 
this  the  other  master-bakers  felt  outraged.  To  this  was 
added  yet  the  circumstance  that  the  guild  constituted  him 
Servitor  of  the  Chest.  But  when  at  their  guild  banquets 
'they  carried  on  their  usual  idle  practices,  and  he  reproved 
them,  the  masters  declared  that  he  ought  not  have  spoken  so. 
"And  you,"  he  answered,  "ought  not  a6l  so."  Inconse- 
quence of  this  the  masters  managed  with  the  city  council  to 
have  him  put  under  arrest  in  the  jail.  This  pained  the 
Pietists  very  much,  for  they  feared  that  he  might  betray 
them.  Haller  even  wrote  to  him  in  jail  that  he  was  sur- 
prised, and  wondered  why  he  had  refused  to  take  part  in 
such  insignificant  matters. 

Meanwhile  his  trial  took  place,  and  there  it  appeared  that 
the  charge  was  not  sufficient  to  have  him  kept  under  arrest. 
His  accusers,  however,  knew  how  to  help  themselves,  and 
declared  that  he  was  a  Pietist.  This  brought  the  matter  be- 
fore the  ecclesiastical  court.  The  clergy  of  the  three  domi- 
nant religions  took  him  in  charge,  and  their  very  first  ques- 

(7) 


b  CHRONICON    EPHRATENSE. 

tion  was  concerning  his  Brethren.  Bnt  he  answered  wisely 
and  prudently,  that  he  had  no  doubt  in  such  a  large  city 
there  were  many  pious  people.  Then  they  took  up  the  subje6l 
of  religion,  and  gave  him  the  choice,  either  to  join  one  of  the 
three  dominant  religions,  or  to  leave  the  country.  The  above- 
mentioned  Mieg  made  him  the  offer,  that  if  he  would  onlv  go 
through  his  church  once  a  year,  he  would  stand  by  him. 
But  this  was  against  his  conscience.  Consequently  he  re- 
ceived his  cojisilmin  abeiuidi^  and  had  to  leave  the  country. 
His  master  Prior  had  offered  the  city  council  lOO  Reichsthaler 
for  his  employe's  freedom  ;  likewise  also  a  Jewess  interceded 
for  him  ;  but  all  efforts  were  in  vain.  So,  after  bidding  fare- 
well to  his  Brethren  in  Heidelberg,  whom  he  never  saw  again 
as  long  as  he  lived,  he  departed  from  Heidelberg,  and  betook 
himself  to  Eberbach  to  say  farewell  to  his  relatives.  Before 
this,  while  he  had  worked  there,  persecutions  had  already 
broken  out  against  him,  in  which  the  bailiff  had  been  in- 
duced to  take  part.  His  wife  indeed  had  urged  him  to  leave 
the  innocent  man  in  peace,  to  which  he  had  replied  that  he 
would  willingly  do  so,  but  that  the  preachers  gave  him  no 
rest  in  the  matter.  Scarcely  had  the  Superintendent  arrived 
there  now,  ere  his  inner  guide  impelled  him  to  hasten  away 
again,  which  he  obediently  did.  The  very  next  day  his 
brother  came  after  him,  and  said  that  the  soldiers  had  come 
to  seize  him  immediately  after  he  had  left. 

Such  were  the  circumstances  of  his  banishment  from  the 
country,  wherein  there  is  less  to  be  surprised  at  than  if  he 
had  been  accorded  liberty  of  conscience  in  the  testimony  he 
bore  to  the  destriiclion  of  the  whole  world.  In  his  Discourses, 
page  326,  he  described  all  this  under  the  figure  of  a  restless 
child  whose  mother  has  put  it  down  from  her  lap,  and  finally 
concludes  in  these  words  :  ' '  Now  we  see  the  orphan  depart, 
banished  by  the  mother  from  city  and  land."  Nevertheless 
it  is  sad  when  a  country  outrages  God's  witnesses  whom  it 
ought  to  protect ;  for  indeed,  about  the  same  time  many  per- 
sons were  banished  from  the  Palatinate  for  conscience  sake,  at 
Frensheim,  Lambsheim,  Mutterstadt,  Frankenthal,  Schries- 
heim,  etc. ,  the  most  of  whom  ended  their  lives  in  Pennsyl- 
vania.     It  was  this  that  moved  the  Superintendent  thus  pro- 


A    HISTORY   OF    EPHRATA.  9 

phetically  to  express  himself  in  the  4th  Theosophic  Epistle^ 
page  85  :  "(9  Latid^  Land !  zvJiat  zv ill  happen  2into  thecf  O 
Palatinate  !  what  hast  tJioit  resti?ig  upon  thee  f  Hoiv  many 
seasons  of  gracious  visitation  from  God  hast  thou  allozvcd  to 
pass  over  thee?  How  many  of  God'' s  ze'itnesses  to  the  truth 
hast  thoii  consigned  to  pain  a7id  disgrace^  and  obliged  in  their 
misery  to  sigh  and  cry  out  against  thee  ?  ' ' 

As  to  his  state  of  mind,  so  far  as  one  has  been  able  to 
gather,  it  was  as  follows  :  He  fell  into  excessive  penitence- 
labors,  almost  more  than  his  human  nature  could  endure,  in 
which  his  lively  disposition  suffered  such  violence  that  he 
contra(?ted  consumption,  to  which  was  added  that  the  spirit 
of  this  world  sought  to  deprive  him  of  every  means  of  mak- 
ing a  living,  which  so  deeply  affedled  him  that  he  came  near 
retra6ling.  In  this  condition  he  at  length  came  into  the 
region  where  the  Inspirationists  lived.  There  he  beheld  a 
worse  Babel  among  the  pious  who  had  come  out  from  Babel 
than  he  had  seen  in  Babel  itself ;  for  while  in  the  latter  one 
religion  strove  against  the  other,  here  persons  were  opposed 
one  to  the  other.  Bach  one  lived  for  himself,  and  regulated 
his  condudl  according  to  his  own  inclinations,  which  the 
Superintendent,  did  not  deem  possible  for  truly  pious  per- 
sons. For  he  has  affirmed  concerning  himself,  that  from  the 
time  of  his  first  conversion  he  never  did  anything  according 
to  his  own  ideas,  but  wherever  not  under  the  leading  of  his 
inner  guide,  he  subjedled  himself  to  the  outer  authorities. 
On  this  point  he  expressed  himself  thus  in  his  Discourses  : 
' '  One  has  indeed  for  a  long  time  heard  many  and  various 
alarm-cries  about  the  fall  of  Babylon  and  the  judgment  of 
the  world  ;  there  has,  however,  nothing  pradlical  come  of  it, 
alas  !  because  the  vessels  and  instruments  used  therefor  were 
of  the  same  material  out  of  which  the  great  Babel  itself  is 
built,  since  they  did  not  attain  to  the  body  of  Christ,  nor 
were  born  of  water  and  of  the  Spirit.  Wherefore  the  work 
could  be  no  different  from  what  the  workman  was.  And  as 
the  vessels  were  not  separated  from  Adam's  body,  it  was  not 
possible  that  anything  else  could  result  than  what  had  been 
before  ;  for  ere  one  was  aware  of  it  there  arose  a  worse  con- 
fusion than  in  those  places  where  they  had  spoken  scorn- 
fully and  predicated  the  fall  of  Babylon. ' ' 


lO  CHRONICON    EPHRATENSE. 

There  was  at  that  time  sojourning  in  that  same  region  a 
baker  by  the  name  of  Schatz,  who  with  his  wife  feared  God, 
and  was  a  real  Gains,  or  host,  to  all  the  devout.  Then  they 
belonged  to  the  Inspired,  though  they  ended  their  days  with 
the  Moravian  Brethren.  These  dear  people  receiyed  him, 
and  together  they  baked  the  bread  for  the  devout  in  that 
neighborhood,  who  by  their  strict  life  had  become  spoiled  to 
such  a  degree  that  it  was  a  difficult  matter  to  bake  for  them,  so 
that  the  Superintendent  could  bring  into  play  his  experience 
in  baking  for  the  saints.  He  refused,  however,  to  work  for 
wages,  as  he  felt  it  easier  to  give  his  services  to  any  one 
freely.  But  Schatz  would  not  agree  to  this,  and  said  he  had 
had  such  Brethren  before,  to  whom  he  always  at  last  had  to 
pay  full  price  for  all.  In  this  household  he  had  good  oppor- 
tunity to  become  acquainted  with  the  Pietists,  who  found  an 
asylum  in  this  house.  Meanwhile  he  had  contradled  con- 
sumption through  his  practice  of  a  severe  penance,  and  his 
strength  began  palpably  to  decline  ;  nor  did  he  know  at  that 
time  that  no  spiritual  bloom  is  to  be  hoped  for  when  once  its 
habitation  is  destroyed.  Everybody  felt  pity  for  this  young 
warrior,  as  for  one  whose  thread  of  life  was  about  being  sev- 
ered ere  yet  he  had  fairly  commenced  his  day's  work.  But 
God  so  ordained  it  that  the  renovv^ned  Doctor  Carl  came 
there  ;  and  then  it  happened,  that  while  they  unitedly  en- 
gaged in  prayer,  his  spiritual  condition  was  made  known  to 
the  latter,  who  accordingly  said  :  ' '  My  friend  you  meditate 
too  nmch  on  the  world's  dark  side  ;"  and  after  he  had  given 
him  some  instru6lion  as  to  his  condition,  he  prescribed  the 
use  of  sheep' s-ribs,  by  which  means,  through  God's  grace  he 
became  well  again.  Thereupon  his  natural  liveliness  was 
again  awakened  in  him,  and  thus  he  remained  until  his  end  ; 
albeit  one  could  always  read  in  his  countenance  when  he  was 
undergoing  sore  temptations.  At  that  time,  too,  he  became 
conscious  that  for  a  while  his  walk  in  the  Spirit  had  no  con- 
tinuance. He  therefore  inquired  thereof  of  the  mouth  of  the 
Lord,  when  it  was  revealed  to  his  spirit  that  he  looked  too 
impatiently  upon  the  evil  of  others — a  thing  which  now  is 
very  common  among  the  devout,  but  not  among  saints. 

He  can,  however,  only  be  regarded  as  one  of   the  after- 


A    HISTORY    OF    EPHRATA.  II 

gleanings  of  that  awakening,  as  there  were  already  two  con- 
gregations there  before  him,  namely,  the  Baptists  of  Schwarz- 
enau,  and  the  Inspirationists  of  Marienborn.  The  former 
seemed  to  him,  as  a  stricft  separatist,  entirely  too  sectarian. 
But  among  the  latter  he  found  entrance  through  his  master, 
Schatz  ;  they  were  also  nearer  to  him,  wherefore  he  went 
with  them  for  a  time,  although  he  never  became  a  member 
of  their  organization.  The  head  men  of  the  Inspirationists 
remarked  in  him  a  deeply  rooted  and  grounded  spirit,  which 
they  would  not  be  able  to  move  with  all  their  prophetic  exer- 
cises ;  for  at  his  awakening  there  was  entrusted  to  him  a 
heavenly  virginity,  so  that  persons  who  had  the  capacity  be- 
came pregnant  thereof  if  they  only  came  nigh  to  his  person. 
It  once  happened  that,  while  he  was  at  one  of  their  meetings, 
over  which  Demala,  a  schoolmaster  who  had  been  driven 
from  Worms,  had  the  oversight,  beside  whom  he  was  kneel- 
ing in  prayer,  two  young  sisters  who  knelt  opposite  them, 
became  violently  aifecfted.  Demala  attributed  it  to  the 
powers  of  temptation,  and  therefore  said  to  him  :  ' '  Brother 
Conrad,  I  advise  you  to  go  out."  He  accordingly  did  go 
out,  and  continued  his  devotions  in  another  room.  After  the 
meeting  was  over,  these  sisters  were  questioned  as  to  their 
being  so  strongly  moved,  when  they  confessed  that  they  did 
not  know  what  had  caused  it,  but  they  did  not  feel  safe  them- 
selves. The  Inspirationists'  displeasure  now  broke  out  against 
him  ;  and  it  did  so  in  an  announcement  in  which  it  was  said  : 
"Down  from  thy  spiritual  high-place  ;  how  gladly  wouldest 
thou  be  called  a  Brother  if,"  etc.  As  such  announcements 
were  wont  to  drive  men  into  the  fire,  he  was  asked  how  it  had 
affedled  him.  To  this  he  answered  us  that  it  had  relieved 
him,  because  he  had  all  the  while  felt  a  heavier  judgment 
within  himself  than  the  one  Rock  had  pronounced.  When 
he  noticed,  however,  that,  in  order  to  bring  him  the  more  into 
subje6lion,  they  intended  to  transfer  him  from  the  adults'  to  the 
children's  meeting,  he  withdrew  himself  from  them.  He  has, 
nevertheless,  borne  favorable  testimony  concerning  the  spirit 
of  the  Inspiration,  namely,  that  it  was  a  pure,  clean,  virgin 
spirit,  so  that  when  its  instruments  went  to  marr^ang,  it  had 
withdrawn  itself  again  into  its  chamber  ;  moreover  that  it 


T2  CHRONICON    EPHRATKNSE. 

was  very  subtle  and  skillful  to  bring  to  light  at  the  meetings 
that  which  was  hidden,  so  that,  however  anyone  behaved  at 
them,  none  could  escape  its  judgment.  At  last,  however, 
human  powers  had  mixed  in  with  it,  which  had  subje(5led 
everything  to  themselves  ;  wherefore,  also,  they  permitted  no 
stranger  to  attend  their  meetings  oftener  than  three  times. 

About  this  same  time  he  lived  with  Stiefel,  his  traveling- 
companion  to  America,  making  a  miserable  living  by  spin- 
ning wool.  For  he  was  poor,  and  his  share  of  the  little  which 
his  father  had  left  behind,  he  had  divided  among  his  blood 
relations.  Among  his  friends  was  a  godly  nobleman  by  the 
name  of  Junkerroth,  who  believed  in  the  transmigration  of 
souls  into  other  bodies,  and  for  this  reason  never  married,  as 
he  did  not  wish  to  bring  up  strange  spirits.  In  order  to  get 
rid  of  his  wealth  he  had  this  custom  :  when  the  pious  asked 
him  for  aid,  he  gave  them  the  key  to  his  chests  and  let  them 
take  as  much  as  they  wished  ;  and  if  he  heard  that  anyone 
had  done  good  on  God's  account,  he  paid  him  therefor.  He 
is  known  among  the  learned  by  his  strange  translation  of  the 
New  Testament.  Such,  then,  are  the  circumstances  of  the 
Superintendent's  godly  calling,  wherein  he  walked  for  five 
years  in  Germany  ;  now  we  will  examine  more  closely  his 
divinely-led  course  in  America. 


CHAPTER  III. 

The  Superintendent  Travels  in  Pennsylvania,  and  Lives 
There  in  Solitude. 

After  this  latest  part  of  the  inhabited  earth  had  lain  waste 
for  over  5000  years,  it  was  resolved  at  a  council  of  the  Watch- 
men to  impart  unto  it  a  fruitful  evening  rain,  which  fell  upon 
Pennsylvania  in  particular,  as  shall  now  be  demonstrated. 
The  Superintendent  speaks  thus  of  it  in  his  5th  Epistle  : 
"Asia  is  fallen,  and  its  lamj:)  is  gone  out.  For  Europe  the 
sun  hath  set  at  bright  midday.  America  sees  a  lily  blooming 
whose  perfume  will  spread  unto  the  heathen.  The  evening 
and  the  morning  will  again  make  a  day  (Gen.  i).  The  light 
of  the  evening  shall  send  its  brightness  even  unto  the  morn- 
ing ;  and  the  last  promised  evening  rain  shall  come  to  the 
help  of  the  morning,  and  bring  again  the  end  unto  its  begin- 
ning, whereat  Jacob  shall  be  glad,  and  Israel  rejoice."  His 
purpose  in  this  journey  really  was  to  spend  his  life  in  solitude 
with  God.  That  in  America  he  should  again  dive  into  the 
ocean  of  humanity  was  something  of  which  at  that  time  he 
probably  did  not  even  dream.  On  the  contrary,  he  was  in 
doubt  whether  his  course  was  not  undertaken  in  self-will, 
and  therefore  wrote  to  a  friend  in  Manheim  :  ' '  Know  that, 
since  I  departed  in  my  self-will  from  Germany,  I  have  had  to 
pass  through  many  great  and  bloody  trials." 

He  was,  however,  induced  to  undertake  this  journey  by  his 
two  intimate  friends,  Stiefel  and  Stuntz,  who  like  him  were 
still  single  and  free.  Stuntz  even  offered  to  pay  his  way 
for  him.  As  soon  as  it  became  known,  the  Pietists  did  their 
best  to  dissuade  him.  Dr.  Carl  especially  advanced  the  plea 
of  his  natural  relations,  who  had  become  converted  through 
him,  and  of  whom  he  must  render  an  account  if  he  left  them. 
But  a  hidden  destiny  hardened  him  against  all  such  repre- 
sentations, so  that  in  the  year  1720  he  entered  upon  his  jour- 
ney to  America.     His  traveling  companions  were  the   afore- 

(13) 


14  CHRONICON    EPHRATENSE. 

mentioned   Stiefel    and   Stuntz,    Simon    Koenig,  Henry  von 
Bebern,  etc.     They  arrived  at  Boston  that  same  autumn. 

At  that  time  Pennsylvania  had  a  bad  name  among  the 
neighboring  States,  and  was  only  known  as  Quakerland.  Its 
first  inhabitants  fled  for  conscience  sake  into  this  country, 
in  which  they  established  a  peaceful  form  of  government. 
But  after  them  came  differently  disposed  inhabitants,  who 
took  part  in  the  government,  though  quite  opposed  to  the 
former.  From  this  there  came  into  being  two  different  kinds 
of  people,  who  for  many  years  strove  for  the  upper  hand, 
under  the  names  of  the  Old  and  the  New  Assembly,  until  at 
last  the  one  party  had  to  yield  to  the  other.  Among  the  then 
inhabitants  is  reckoned  also  a  certain  religious  association, 
who,  under  their  leader,  John  Kelpius,  ^  settled  near  Ger- 
mantown,  and  for  a  time  were  a  pecular  light  among  men 
because  of  their  holy  living  ;  but  after  their  leader  died  the 
tempter  foiuid  occasion  to  scatter  them,  as  those  who  had 
been  most  zealous  against  marrying  now  betook   themselves 

*This  Kelpius  was  from  Siebenbuergen,  of  a  family  of  rank  ;  had  stud- 
ied in  Helmstadt  under  Dr.  Fabricius  ;  was  well  versed  in  the  three  prin- 
cipal languages,  as  is  to  be  seen  from  his  letters  which  still  exist  among 
his  friends.  In  London  he  became  acquainted  with  Pordage,  Leade,  Deich- 
maun,  and  INIack,  the  chaplain  of  Prince  George,  and  kept  up  a  correspond- 
ence with  them.  In  1694  he  arrived  in  Philadelphia  ;  his  traveling  compan- 
ions were  Bernhard  Kuster,  Daniel  Falckner,  Daniel  Lutkins,  John  Seelig, 
Lewis  Aderman  and  several  others,  most  of  whom  were  learned  men.  They 
were  all  single,  and  settled  on  the  Ridge,  which  then  was  still  a  wilderness, 
on  which  account  they  called  themselves  The  Woman  in  the  Wilderness. 
At  that  time  they  numbered  about  40  persons,  but  afterwards  increased,  for 
in  1704  Conrad  Matthew,  a  Swiss  of  rank,  joined  them,  and  afterwards 
Christopher  Witt,  a  celebrated  physician  and  magus,  Daniel  Geissler  and 
some  others. 

Kelpius  died  in  the  midst  of  his  years,  after  which  their  institution  went 
to  nothing,  although  the  good  name  and  influence  of  it  have  survived  even 
unto  the  present  day.  Some  betook  themselves  to  women ;  others  had 
themselves  received  into  the  church  again  ;  Seelig  and  Matthews  stood  fast. 
The  former,  in  order  to  escape  the  society  of  men,  dressed  in  a  coarse 
habit ;  the  latter,  after  he  had  fulfilled  righteousness  among  men  by  works 
of  love,  came  to  live  a  life  of  faith,  whereupon  God  awakened  for  him  a 
rich  merchant,  by  the  name  of  John  Wuester,  who  served  him  with  his  pos- 
sessions, and  also  helped  to  bury  him  by  the  side  of  Kelpius,  although  he 
in  his  humility  had  not  desired  to  lie  beside  him,  but  only  at  his  feet.  May 
God  grant  him  a  blessed  resurrection  ! 


A    HISTORY   OF    EPHRATA.  1 5 

to  women  again,  which  bronght  snch  shame  on  the  solitary 
state  that  the  few  who  still  held  to  it  dared  not  open  their 
mouths  for  shame. 

In  such  times  the  Superintendent  arrived  at  German  town  ; 
but  kept  very  quiet  as  to  his  proje(5ls  for  a  solitary  life,  for 
many,  who  had  maintained  a  very  proper  walk  in  Germany, 
had  here  hung  up  their  holy  calling  on  a  nail,  and,  what  was 
worst,  would  give  no  one  credit  for  zeal  or  diligence.  Among 
these  were  several  who  in  the  Palatinate  had  let  themselves 
be  driven  from  house  and  home,  but  here  left  great  wealth 
behind  them  after  their  death.  x\ll  this  caused  him  much 
concern  ;  for  he  everywhere  saw  the  pious  sitting  at  the 
helm  and  exercising  magisterial  offices.  As  he  saw  clearly 
that  his  trade  would  not  be  of  much  use  to  him  in  this 
country,  he  determined  to  learn  the  weaver's  trade,  and  so 
put  himself  under  the  instruction,  for  a  year,  of  P.  B.  ,2 
a  member  of  the  Baptists.  These  good  people  showed 
him  much  love,  and  confessed  all  their  condition  to  him, 
namely,  how  upon  the  ocean  they  had  lost  their  love  for 
one  another,  and  now  had  even  become  scattered  over  the 
country.  That  the  great  freedom  of  this  land  was  one  cause 
of  their  being  thus  sold  under  the  spirit  of  this  world, 
through  which  all  Godly  influences  had  been  lost,  and  each 
one  depended  upon  himself.  "See,  dear  friend,"  they 
further  said,  "thus  it  has  happened  to  us  ;  we  have  become 
strangers  one  to  the  other,  and  nearly  all  love  and  faith- 
fulness have  been  lost  among  us."  In  reply  to  this  he 
impressively  exhorted  them  not  to  tarry  any  longer  in  so 
dangerous,  lo\'eless,  and  unregenerate  a  condition,  but  to  re- 
unite themselves  in  love  to  one  another,  and  to  drop  all  con- 
trariness. And  then  they  should  make  the  attempt  and  see 
whether  they  could  not  call  together  a  meeting  ;  if  any  good 
is  efifedled,  something  will  be  gained  ;  if  not,  wait  a  while 
longer.  .This  advice  was  not  wholly  spoken  to  the  wind,  for 
it  is  clear  from  it  that  he  had  a  hand  in  the  awakening  v/hich 
soon  after  followed  in  and  about  Gennantown  ;  for  it  was 
through  these  edifying  speeches  that  these  good  people  were 


^ [Peter  Becker]. 


1 6  CHRONICON    EPHRATENSE. 

again  aroused  from  their  sleepiness.  All  this  occurred  in  the 
year  1720,  in  which  year  also  the  rest  of  the  Baptists,  under 
their  teacher,  Alexander  Mack,  removed  from  Schwarzenau 
to  Westervain  in  West  Friesland,  whence,  after  having  lived 
there  for  nine  years,  they  came  to  their  Brethren  in  Pennsyl- 
vania in  the  year  1729. 

Meanwhile  the  Superintendent's  year  of  instruction  under 
his  master  came  to  an  end  ;  and  in  order  to  carry  out  his 
purpose,  he  went,  in  the  autijmn  of  the  year  1721,  into  the 
upper  country  known  as  Conestoga,  now  Lancaster  County, 
which  at  that  time  was  inhabited  by  but  few  Europeans, 
and  there,  with  the  aid  of  his  traveling  companion,  Stuntz, 
erected  a  solitary  residence  at  a  place  called  Muehlbach,  ^ 
where  they  lived  happily  for  a  while.  A  young  Hollander 
by  the  name  of  Isaac  von  Bebern  soon  after  joined  them,  with 
whom  he  also  made  a  journey  to  Maryland,  probably  to  visit 
the  remnant  of  Labadists,  who  lived  there,  having  left 
Surinam  on  account  of  the  climate.  These  had  become  so 
wealthy  by  their  communal  life  in  the  latter  country  that 
they  had  owned  ships  on  the  sea,  all  which  their  descendants 
had  after  their  death  divided  among  themselves,  whereby  also 
many  manuscripts  of  Labadie  and  Ivonis  had  come  to  their 
hands.  Finally  a  fourth  companion  came  to  them  in  George 
Stiefel,  at  the  same  time  that  he  declared  himself  to  his 
Brethren  that  now  he  would  observe  the  Sabbath  and  work 
on  Sunday,  which  did  not  suit  them  very  well.  This  strange 
mode  of  life  aroused  much  attention  among  the  few  settlers, 
of  whom  some  were  continually  coming  and  inquiring  what 
it  meant.  There  is  still  a  person  in  the  Sisters'  Convent  who 
in  her  childhood  had  gone  to  school  to  him,  and  had  become 
so  enamored  of  his  angelic  life  that  she  became  his  steadfast 
follower,  and  has  now  for  almost  sixty  years  endured  all  the 
hardships  of  the  Solitary  and  of  the  communal  life. 

Before  we  go  any  further  with  this  record  it  will  be  neces- 
sary to  call  to  mind  what  superstitions  at  that  time  distiirbed 
the  minds  of  men.  There  arose  about  that  time  a  people  in 
the  neighborhood  of  Oley  in  Berks  County,  who  called  them- 
selves the  Newborn,  and  had  one  Matthias  Baumann  as  their 
founder.     Their  profession  was  that  they  could  not  sin  any- 

*[Mill  Creek,  in  what  is  now  Lebanon  County}. 


A   HISTORY   OF   EPHRATA.  1 7 

more.  In  a  pamphlet  of  35  pages,  8vo,  printed  in  Germany, 
and  entitled  "A  Call  to  the  Unregenerate  World,"  it  sounds 
wonderful  to  hear  Baumann  say,  on  page  13  :  "Men  say  that 
Christ  hath  taken  away  sin  ;  it  is  true  in  my  case,  and  of 
those  who  are  in  the  same  condition  in  which  Adam  was  be- 
fore the  fall,  as  I  am," — where  he  places  himself  by  the  side 
of  Adam  before  his  fall.  And  on  page  16  he  makes  a  still 
bolder  leap  when  he  says  :  "As  Adam  was  before  the  fall,  so 
have  I  become,  and  even  firmer. "  But  what  provoked  people 
most  was  what  he  says  on  page  12  :  "  With  the  body  one  can- 
not sin  before  God  but  only  before  men  and  other  creatures, 
and  these  the  Judge  can  settle,"  from  which  they  drew  dan- 
gerous conclusions.  They  boasted  that  they  had  only  been 
sent  by  God  to  confound  men,  a  work  which  they  also  dili- 
gently carried  on  during  ten  years,  so  that  their  disputations 
at  market  times  in  Philadelphia  were  often  heard  with  aston- 
ishment, where  also  Baumann  once  offered,  in  order  to  prove 
that  his  doctrine  was  from  God,  to  walk  across  the  Delaware 
river. 

In  their  journey's  through  Conestoga,  where  they  here  and 
there  found  acceptance,  they  finally  also  came  to  the  Super- 
intendent, where  Baumann  commenced  about  the  new  birth. 
The  Superintendent  gave  him  little  satisfaction,  telling  him 
to  smell  of  his  own  filth,  and  then  consider  whether  this  be- 
longed to  the  new  birth  ;  whereupon  they  called  him  a  crafty 
spirit  full  of  subtility,  and  departed.  It  was  observed  that 
from  this  time  on  they  lost  all  power  to  spread  their  seduc- 
tions any  further,  which  finally  died  out  with  their  origina- 
tors.    The  Baumann*  spoken  of  died  about  the  year  1727. 

*This  MaUhias  Baumann  had  been  a  poor  day-laborer  in  the  city  of 
Lamsheim  in  the  Palatinate.  In  the  year  1701  he  was  visited  with  a  severe 
illness  in  which  he  was  caught  up  into  heaven  and  was  given  revelations  for 
mankind.  When  he  came  to  himself  again,  he  cried  out  for  hours  at  a  time  : 
"  O,  men,  be  converted  !  The  judgment-day  is  at  hand  !  "  He  was  caught  up 
again,  and  then  it  was  told  him  :  Men  imagine  that  they  are  living  in  the  light 
of  day  ;  but  they  are  all  gone  wrong  and  in  the  darkness  of  night.  These 
trances  occurred  for  14  days,  the  last  one  continuing  for  24  hours,  so  that  it 
was  thought  he  had  died,  and  preparations  were  made  for  his  funeral.  When 
he  recovered  he  went  to  the  minister  and  told  him  that  God  had  sent  him 
back  into  this  world  to  tell  men  that  they  should  be  converted ;  but  the 
minister,  who  thought  he  was  out  of  his  mind,  sought  by  means  of  a  worldly 
book  to  drive  these  notions  out  of  his  head. 
C 


1 8  CHRONICON   EPHRATENSE. 

He  is  said  otherwise  to  have  been  an  upright  man,  and  not  to 
have  loved  the  world  inordinately;  but  Kuehlenwein,  Jotter, 
and  other  followers  of  his  were  insatiable  in  their  love  of  the 
world. 

After  this  excursion  we  will  return  to  our  main  subjedl. 
The  Superintendent  lived  very  much  in  privacy  at  this  time, 
and  was  held  in  great  straightness  by  his  inner  guide  ;  his 
Brethren  knew  but  little  as  to  where  he  dwelt.  Even  when 
they  were  provided  with  means  of  sustenance,  he  had  no  rest 
in  his  conscience  until  he  had  sent  an  offering  to  the  hermits 
on  the  Ridge.  When  it  was  his  duty  to  provide  for  the  table, 
his  Brethren  began  to  complain,  and  wanted  better  provis- 
ions ;  to  whom  he  replied  that  they  had  not  come  there  to 
fatten  the  old  Adam.  At  length  Stiefel  declared  he  could 
not  live  that  way,  and  took  his  departure.  It  was  this  that 
broke  off  their  mutual  fellowship,  so  that  whatever  the  Su- 
perintendent afterwards  did  was  regarded  by  Stiefel  with 
displeasure.  He  ended  his  life  at  Bethlehem.  God  grant 
him  his  mercy  on  the  day  of  judgment !  Isaac  von  Bebern 
was  the  next  one  to  desert.  He  took  leave'  of  the  Superin- 
tendent with  much  love,  and  protested  that  it  was  not  possi- 
ble for  him  to  live  that  way.  The  former  gave  him  the  fol- 
lowing counsel  to  take  with  him  :  ' '  Know  that  when  you  are 
successful  in  the  world,  God  has  forsaken  you  ;  but  when  all 
misfortune  comes  upon  you  here,  then  know  that  God  still 
loves  you."  After  many  years  he  froze  both  hands  and  feet 
in  a  shipwreck,  and  was  put  under  the  care  of  Christopher 
Witt  in  Germantown.  There  he  remembered  this  farewell, 
and  sent  his  last  greeting  to  his  old  friend. 

Stimtz  finally  even  sold  their  dwelling  house  and  so  paid 
himself  back  for  the  traveling  expenses  which  he  had 
loaned  him.  This  breach  of  faith  against  God  committed  by 
his  earliest  fellow- warriors,  who  for  the  belly's  sake  forsook 
the  narrow  way  of  the  cross,  at  last  brought  the  Superintend- 
ent to  the  resolve  never  again  to  borrow  from  men  on  God's 
account.  For  he  had  from  the  beginning  of  his  conversion 
been  required  to  walk  so  rough  a  road,  that  he  might  readily 
have  supposed  that  hardly  one  of  his  followers  would  remain 
steadfast  in  it ;  and  in  this  skeptical  frame  of  mind  he  re- 


A   HISTORY   OF   EPHRATA.  I9 

mained  for  a  number  of  years  yet  at  Ephrata,  though  here  he 
might  have  had  a  better  outlook.  This  was  the  reason  also 
why  so  many,  who  came  iiAo  too  close  relations  with  him, 
met  with  misfortune,  especially  before  he  yet  was  connedled 
with  any  outer  communion.  For  when  they  beheld  the  rays 
of  heavenly  wisdom  that  shone  forth  from  him,  they  fell  in  love 
with  the  heavenly  beauty  ;  but  as  soon  as  they  came  nearer 
to  his  person,  the  fire  as  of  a  smelting  furnace,  in  which  he 
lived,  seized  upon  them,  when  straightway  they  were  offended 
and  sought  revenge.  His  circumstances  now  made  it  neces- 
sary for  him  to  build  himself  another  house,  which  he  did 
about  a  mile  distant  from  the  former  one,  at  a  place  called 
the  Swedes'  Spring,  not  knowing  what  God  had  further 
ordained  for  him.  There  it  came  to  pass  that  Michael  Wohl- 
fahrt,  on  his  journey  to  Carolina,  visited  him  for  the  first  time. 
He  was  a  Pietist,  born  at  Memel  on  the  Baltic  Sea,  but  had 
grown  cool  in  his  faith,  and  had  lost  much  of  it  on  his  many 
travels.  He  had  come  to  the  Superintendent  while  Stiefel 
and  Stuntz  were  still  with  him,  and  had  so  fallen  in  love  with 
his  life  that  he  promised  to  settle  there  with  him  when  he 
should  return  from  Carolina.  Meanwhile,  when  in  the  year 
1724  he  came  back  to  him,  they  had  left  him.  As  he  laid 
before  him  his  whole  condition,  the  Superintendent  received 
him  in  faith.  In  this  man  the  latter  found  abundant  exercise 
for  his  patience,  and  gained  much  profit  through  him  in 
spiritual  things.  Indeed  he  fared  better  with  him  than  he 
had  with  his  former  companions  ;  for,  though  at  times  they  dis- 
agreed, yet  Michael  Wohlfahrt  had  such  high  respe(5l  for  him 
that  he  always  confessed  himself  in  the  wrong.  The  next 
year,  however,  there  joined  them  J.  S. ,  a  restless  spirit,  with 
unsettled  mind,  who  caused  them  much  trouble.  In  this 
solitary  state  the  Superintendent  had  the  desired  opportunity 
to  order  his  life  according  to  his  conscience,  for  then  he  was 
not  yet  overcrowded  with  men,  who  delight  to  empty  the 
lamp  of  the  solitary.  In  his  moderation  and  abstinence 
which  he  then  pra6liced  he  must  be  reckoned  along  with  the 
most  approved  fathers  of  the  Egyptian  wilderness.  Fre- 
quently, on  his  visits,  he  did  not  eat  anything  for  three  days, 
whereat  people  took  great  offence.      He  has  often  said,  that 


20  CHRONICON   EPHRATENSE. 

he  did  not  know  to  what  his  great  zeal  would  have  brought 
him,  if  a  visible  communion  had  not  been  brought  into 
being.  And  in  this  solitary  state  he  attained  to  a  blessedness 
in  his  communion  with  God  which  neither  the  world  nor 
time  can  ever  outweigh.  Wherefore  also  God  afterwards 
crowned  his  work  with  honor  and  praise,  when  he  had  con- 
strained him  freely  to  give  this  blessedness,  which  had  been 
gained  through  so  great  pains,  unto  the  service  of  others. 

Now  also  we  arrive  at  the  reason  why  God  obliged  him 
to  again  renounce  this  seraphic  life,  and  to  enter  into  a  com- 
munion with  others.  According  to  this  the  life  of  a  hermit 
is  only  something  granted  for  a  time,  but  not  at  all  the  end 
itself  ;  since  no  solitary  person  can  be  fruitful.  Accordingly, 
however  innocent  his  walk/  before  God  and  man  at  that  time 
was,  it  was  yet  not  right  in  itself ;  for  with  all  his  renuncia- 
tions he  still  had  not  renounced  himself.  What  was  needed 
was  a  soil  into  which  he  might  sow  his  grain  of  wheat  to  die, 
so  that  it  should  spring  forth  and  bear  fruit  to  the  glory  of 
God.  It  has  before  been  mentioned  how  baptism,  as  a  trans- 
planting into  the  death  of  Christ,  was  again  brought  to 
light  ;  now  he  had  become  abundantly  convinced  on  that 
subject,  but  at  that  time  he  knew  neither  of  a  congregation 
according  to  his  own  mind,  nor  of  a  man  who  would  have 
been  worthy  to  baptize  him.  Once  he  made  an  attempt  to 
baptize  himself  in  the  waters  of  Mill  Creek  ;  but  his  con- 
science was  not  satisfied  ;  nor  was  the  transa(5lion  valid, 
since  there  were  no  witnesses  present.  He  was  to  obtain  it 
through  men  ;  and  that  was  difficult  for  him.  How  at  last 
he  humbled  himself  under  the  ordinance  of  God,  and  became 
a  child  of  the  new  covenant,  this  shall  be  shown  forth  in  the 
following  chapter,  although  another  excursion  from  the 
subject  will  be  necessary,  in  order  to  trace  the  matter  to 
its  origin. 


CHAPTER  IV. 

The  Superintendent  is  Baptized  in  the  Apostoi^ic  Man. 
NER ;  AND  Soon  After  Foi^lows  the  Separation  from 
THE  Baptists  in  Germantown. 

About  the  year  1722  many  people  in  Pennsylvania  were 
awakened  from  their  spiritual  sleep.  The  movement  first 
broke  out  at  Germantown,  although  before  this  already  the 
Superintendent's  solitary  life  in  the  wilderness  of  Conestoga 
had  set  the  people  thereabout  to  inquiring.  In  a  letter  to 
friend  Griess  in  Manheim  he  confesses  that  this  awakening 
had  its  origin  in  him  ;  for,  after  having  first  spoken  of  his 
retired  and  separate  life,  he  finally  says  :  "In  those  sorrow- 
ful times  I  purposed  to  forsake  mankind,  and  with  several 
others  betook  myself  into  the  forests  in  the  distridl  of  Cones- 
estoga  ;  but  I  continued  to  feel  an  unchanging  heart-yearn- 
ing to  enjoy  once  more  the  love  of  my  God  before  I  should 
die,  which  also  was  granted  me,  and  indeed  quite  suddenly, 
in  an  instant,  when  a  ray  of  light  from  the  divine  loving 
kindness  streamed  forth,  and  that  too  in  no  other  kind  of 
pleasure  or  enjoyment  than  that  towards  which  my  longing 
desire  had  reached  forth  ;  then  all  my  misery  fell  to  the 
ground.  Now  I  thought  I  had  triumphed,  and  purposed,  in 
the  quiet  of  the  spirit,  (as  separate  from  all  men,)  to  serve  my 
God  continually  in  his  holy  temple.  But  what  happened  ? 
Ere  I  was  aware,  that  whole  region  was  illumined  by  that 
heavenly  light,  which  in  the  times  following  spread  over 
almost  all  the  American  provinces,  and  over  various  races 
and  tongues  of  the  people.  At  fi'rst,  indeed,  it  tarried  for  a 
while  in  this  same  region  where  I  dwelt,  and  in  this  wise  : 
one  heard  here  and  there  of  one  being  awakened,  and  in 
such  places  where  it  was  quite  unusual,  which  first  of  all  was 
the  cause  for  refle(ftion  as  to  what  kind  of  people  those  must 
be  who  lived  there  solitary  in  the  wilderness  (which  was  my- . 
self  and  another  one);  at  the  same  time  inquiries  came  to  me 

(21) 


22  CHRONICON   EPHRATENSE. 

from  inquiring  spirits,  of  a  deeply  searching  kind,  as  to  what 
were  the  cau^e  of  this  quiet  and  solitary  life.  Thus  it  was 
given  me  to  recommend  the  mysteries  of  the  kingdom  of 
God  by  renouncing  this  world,"  etc. 

Now  we  must  consider  the  movements  of  the  Baptists  at 
Germantown.  Peter  Becker,  in  pursuance  of  the  Superin- 
tendent's counsel,  with  two  other  Brethren,  undertook  in 
the  autumn  of  1722,  a  journey  to  all  their  Brethren  scattered 
throughout  the  land,  which  was  their  first  church  visitation 
in  America.  They  traveled  through  the  regions  of  Ship- 
pack,  Falckner's  Swamp,  Oley,  etc.,  and  wherever  they  came 
they  communicated  to  their  Brethren  how  they  were  minded, 
with  their  approval,  to  begin  to  organize  a  meeting  ;  also 
that  they  were  willing  to  put  aside  all  offences  and  unpleas- 
ant feelings  in  order  that  the  work  might  be  blessed  in  its 
progress.  When  they  came  home  they  began  to  hold  meet- 
ings alternately  at  Peter  Becker's  and  Gomorry's,  until  the 
advance  of  winter  prevented  them.  Next  winter,  however, 
they  resumed  them,  weekly,  at  Peter  Becker's. 

In  August  of  the  year  1723  a  rumor  was  spread  through 
tne  country  that  Christ.  Libe,  a  famous  Baptist  teacher  who 
had  long  been  in  the  galleys,  had  arrived  in  Philadelphia. 
This  moved  some  newly  awakened  persons  on  the  Schuylkill 
to  go  forth  to  meet  him.  The  whole  thing,  however,  was  a 
fi6lion.  These  persons  were  persuaded  by  the  Baptists  to  go 
with  them  to  their  meeting,  during  and  after  which  they 
heard  so  much  of  the  Germans'  awakening,  that  they  went 
home  very  much  edified.  Soon  after,  a  second  visit  was 
made  to  Germantown,  by  which  both  parties  were  so  much 
edified  that  the  Germantown  Baptists  promised  them  a  visit 
in  return,  which  they  also  made  four  weeks  afterwards  with 
great  blessing.  These  newly  awakened  ones  were  thereby 
stirred  up  still  more  in  their  love,  so  that  at  last  they  threw 
themselves  at  the  feet  of  the  Gennantown  Baptists,  and 
begged  to  be  received  into  their  communion  by  holy 
baptism.  This  was  the  occasion  of  important  proceedings 
among  the  Baptists  in  Germantown  ;  for  they  still  had  in 
'mind  the  misunderstandings  which  had  arisen  between  them 
and  their  Brethren  at  Creyfeld.     Besides,  they  were  indeed  a 


A   HISTORY   OF   EPHRATA.  23 

branch  of  a  congregation,  but  yet  not  a  congregation  that 
dared  to  presume  to  administer  the  sacraments.  The  worst 
was,  that  they  were  divided  among  themselves,  and  had  only 
lately  commenced  to  draw  nigh  to  one  another  again.  After 
they  had  seriously  pondered  over  all  these  things  in  the  spirit, 
they  finally  agreed  to  consent  to  the  request.  Accordingly, 
after  the  candidates  for  baptism  had  chosen  Peter  Becker 
to  be  their  Baptizer,  they  were  baptized  in  the  stream  Wis- 
kohikung,  ^  near  Germantown,  on  December  25th,  of  the 
year  1723.  And  as  these  were  the  firstlings  of  all  baptized 
from  among  the  high-Germans  in  America,  their  names  shall 
here  be  recorded  and  given  to  posterity,  namely  :  Martin 
Urner  and  his  female  house-mate  [Hausschwester],  Henry 
Londes  and  his  house-mate,  Frederick  Lang,  and  Jan 
Mayle.  The  evening  following  they  held  the  first  Love- 
feast  ever  celebrated  in  America,  at  John  Gomorry's,  which 
created  a  great  stir  among  the  people  of  that  neighborhood  ; 
Peter  Becker,  mentioned  before,  ministered  at  the  same. 

Through  such  a  divine  happening  the  Baptists  in  Pennsyl- 
vania became  a  congregation,  and  continued  their  meetings 
through  that  summer  with  great  blessing  and  edification, 
until  the  following  winter  prevented  them.  The  next  spring, 
of  1724,  however,  when  they  resumed  their  meetings,  there 
was  given  to  them  such  a  blessing  that  the  whole  region 
roundabout  was  moved  thereby.  Particularly  among  their 
youth  was  this  movement  felt,  w4io  now,  to  the  great  edifica- 
tion of  their  elders,  began  to  walk  in  the  fear  of  the  Lord 
and  to  love  the  Brethren.  And  as  the  fame  of  this  awakening 
spread  abroad,  there  was  such  an  increase  of  attendance 
at  their  meetings  that  there  was  no  room  to  contain  the 
majority.  ^  The  following  summer  again  many  among  them 
were  moved,  and  love-feasts  were  held,  through  which  many 
of  them  were  impelled  to  join  them,  and  so  their  communion 
experienced  a  speedy  increase.     Under  these  circumstances 

^  [Wissahicken]. 

^It  was  remarked  that  the  greatest  force  of  this  extraordinary  awakening- 
did  not  last  longer  than  seven  months  ;  for  it  commenced  in  May  and  began 
to  decline  again  in  the  following  November,  when  the  awakening  in  Con- 
estoga  took  its  beginning. 


24  CHRONICON    EPHRATENSE. 

they  deemed  it  well  to  make  a  detailed  report  of  this  new 
awakening  to  their  Brethren  in  Germany.  Therefore  they 
prepared  in  common  a  writing  addressed  to  them,  in  which 
they  informed  them  that  they  had  become  reunited  in  Penn- 
sylvania, and  that  hereupon  a  great  awakening  had  resulted 
in  the  land,  which  was  still  daily  increasing ;  that  of  the 
awakened  several  had  joined  their  communion,  to  which  they 
had  to  consent,  as  they  dared  not  withstand  the  counsels  of 
God. 

Now,  after  God  had  so  manifestly  blessed  their  labors, 
they  sought  to  work  forward  to  meet  the  awakening,  and 
resolved  to  undertake  a  general  visitation  to  all  their  Brethren 
in  the  whole  country.  They  fixed  upon  the  twenty-third  day 
of  October,  of  the  year  1724,  as  the  time  for  starting  on 
their  visitation  from  Germantown.  They  first  went  to  Schip- 
pack,  thence  they  traveled  to  Falckrier's  Swamp,  where  a 
meeting  with  breaking  of  bread  was  held  with  great  blessing, 
at  the  house  of  a  Brother  named  Albertus.  From  there  they 
journeyed  to  Oley,  where  a  similar  work  was  done  with 
similar  blessing.  Finally  they  came  to  their  newly-baptized 
Brethren  on  the  Schuylkill,  where  they  held  a  meeting  and 
bread-breaking,  and  also  baptized  two  persons.  Here  they 
agreed  to  travel  up  the  country  towards  Conestoga,  for  they 
had  heard  that  there  were  several  awakened  persons  there. 
But  as  some  of  them  were  on  horseback  and  some  on  foot, 
they  divided,  and  those  on  foot  spent  the  following  night, 
November  9th,  with  John  Graff,  and  the  riders  with  Jacob 
Weber.  The  following  day  the  party  united  again  at  Rudolph 
Nagele's,  at  that  time  a  Mennonite  teacher,  but  afterwards  a 
faithful  follower  of  the  Superintendent  until  his  death. 
From  there  they  •  visited  the  Superintendent,  who  at  that 
time  lived,  a  Solitary,  with  Michael  Wohlfahrt.  The  follow- 
ing night,  that  is  November  loth,  they  lodged  with  Stephen 
Galliond,  and  thence  continued  their  journey  to  Henry  Hohn, 
after  they  had  sent  two  Brethren  on  before  to  announce  their 
coming.  In  this  fruitful  wilderness  there  lived  at  that  time 
part  Mennonites,  and  part  Separatists,  among  which  latter 
the  before-mentioned  Baumann  had  spread  his  doctrine. 

A   meeting  was   held   at  Hohn's  on  the   following   day, 


A    HISTORY   OF    EPHRATA.  25 

November  i2tli,  at  which  the  Superintendent  was  present. 
At  this  meeting-  extraordinary  revival-powers  were  mani- 
fested. The  Baptists  spoke  with  such  power  concerning 
baptism  and  the  divine  purpose  concerning  fallen  man 
involved  therein,  that  after  the  close  of  the  meeting  five 
persons  applied  for  baptism,  namely,  the  afore-mentioned 
Hohn,  his  house-mate,  John  Mayer  and  his  house-mate,  and 
Joseph  Shafer,  who  were  at  once  baptized  in  Apostolic-wise, 
by  Peter  Becker,  in  the  Pequea  stream.  Soon  a  sixth  one 
followed  these,  namely,  Veronica,  the  wife  of  Isaac  Frederick. 
Now  the  Superintendent  fell  into  great  perplexity.  For,  to 
withstand  this  ordinance  of  God  seemed  to  him  great  pre- 
sumption ;  at  the  same  time,  the  calling  of  these  people  was 
not  deemed  important  enough  by  him,  for  he  had  been  the 
recipient  of  a  weighty  testimony  from  God,  and  feared  that, 
if  he  associated  with  them,  he  might  lose  all  the  good  he  had 
reached  through  so  much  pain.  Suddenly,  however,  his 
heart  was  enlightened  by  a  bright  ray  from  the  Gospel,  in 
whose  light  the  whole  purpose  of  God  was  revealed  to  him, 
namely,  that  Christ  also  had  permitted  himself  to  be  baptized 
by  one  who  was  less  than  himself,  and  had  said  thereof: 
' '  Thus  it  becometh  us  to  fulfill  all  righteousness  ;' '  and  that, 
in  order  to  make  this  work  easier  for  us,  God  himself  had 
thus  gone  before,  and  first  sought  out  the  field  in  which  he 
would  sow  his  grain  of  wheat. 

Consequently,  after  the  Sister  referred  to  before  came  out 
of  the  water,  he  came  down  from  his  spiritual  pride,  humbled 
himself  before  his  friend  Peter  Becker,  and  was  baptized  by 
him  on  the  same  day  in  Apostolic- wise,  under  the  water.  It 
was  thus  that  Wisdom  brought  him  into  her  net  :  he  received 
the  seed  of  his  heavenly  virginity  at  his  first  awakerung  ; 
but  now  a  field  was  prepared  for  him  in  America  into  which 
he  might  sow  this  seed  again.  Now  we  will  resume  our 
narrative.  After  the  baptism  they  spent  the  rest  of  the  day 
in  edifying  conversation  unto  the  praise  of  God,  until  eve- 
ing,  when  a  love-feast  was  held  at  Hohn's,  the  first  ever  held 
in  Conestoga  since  the  country  began  to  be  cleansed  from  its 
heathenish  inhabitants  ;  it  was  held  on  November  12th,  1724. 
The  following  day  they  made  a  visit  to  Isaac  Frederick's 


26  CHRONICON    EPHRATENSE. 

mill,  when  disagreement  sprang  up  among  them,  because 
some  so  vehemently  insisted  on  returning  home.  Peter 
Becker  and  the  majority,  however,  insisted  upon  holding 
another  meeting,  which  also  was  done,  on  the  following 
Sunday,  at  Sigmund  Landert's.  But  this  meeting  was  not 
at  all  like  the  previous  ones  in  power  and  spirit,  and  it  was 
remarked  that  from  that  day  on  their  power  declined.  First 
of  all,  the  women  began  a  quarrel  ;  and  then  Simon  Konig, 
Michael  Wohlfahrt,  and  others,  joined  together  to  assail  the 
Baptists  on  account  of  their  controversies  across  the  sea. 
Simon  Konig  made  the  attack,  but,  as  he  a6led  very  in- 
judiciously, the  rest  were  ashamed  of  him  and  left  him  in 
the  lurch.  Consequently,  the  meeting  passed  over  fruit- 
lessly, as  did  also  the  baptism  of  Sigmund  Landert  and 
his  wife,  which  followed  ;  for  they  baptized  them  in  such 
unclean  water  that  they  ought  to  have  had  a  washing  after- 
wards. On  this  occasion  Peter  Becker  made  the  following 
address  to  the  people :  ' '  These  two  persons  have  applied 
to  us  for  baptism  ;  but  as  they  are  unknown  to  us  in  their 
walk  and  conversation,  we  make  this  announcement  of 
the  fa6l  to  all  men  here  present,  especially  to  their  neigh- 
bors. If  you  can  bear  favorable  witness  concerning  their 
lives,  it  is  well,  and  we  can  baptize  them  with  the  greater 
assurance  ;  but  if  you  have  any  complaints  to  bring  against 
them,  we  will  not  do  it."  It  appears  from  this  that  he 
required  persons  to  have  led  an  honorable  life  before  he 
would  baptize  them.  Whether  this  is  Apostolic  we  will  not 
stop  to  discuss  ;  baptism  contains  in  itself  the  forgiveness  of 
all  past  sins. 

We  will  now  proceed  to  their  departure.  Before  they  left 
this  newly  planted  congregation,  they,  especially  Peter 
Becker  and  Henry  Traut,  conferred  much  with  the  newly 
baptized  with  reference  to  the  organization  of  their  house- 
hold, and  said  among  the  rest  :  "  You  can  now  arrange  your 
affairs  among  yourselves  to  the  best  of  your  ability  ;  the 
better  you  do  it,  the  better  we  will  be  pleased,  since  you  con- 
stitute together  a  little  congregation.  You  are  in  no  way  to 
be  bound  to  us,  as  we  are  at  too  great  a  distance  from  you. 
We  therefore  advise  you  to  arrange  your  affairs  among  your- 


A   HISTORY   OF   EPHRATA.  27 

selves,  according  to  your  daily  circumstances.  Neither  do  we 
recognize  any  pope  who  would  rule  over  you,  but  we  com- 
mend you  to  the  grace  of  God,  which  must  accomplish  every- 
thing, etc. ' '  Afterwards  they  were  very  sorry  for  these  words, 
and  themselves  regarded  what  they  had  done  as  unwise, 
because  they  had  let  this  new  congregation  pass  out  of  their 
hands.  They  thought  one  should  not  have  entrusted  so 
much  to  beginners,  and  that  now  they  would  have  to  tolerate 
everything,  no  matter  how  strangely  these  newly  converted 
might  a6l  towards  them.  However,  they  were  entirely  mis- 
taken, at  least  as  to  the  Superintendent,  who  at  that  time 
had  already  spent  eight  years  in  his  calling,  and  had  been 
well  trained  therein.  After  they  had  given  the  kiss  of  peace  to 
one  another,  they  betook  themselves  upon  their  homeward 
journey. 

A  sensible  person,  acquainted  with  the  counsels  and  plans 
discussed  by  them  on  their  homeward  journey,  as  they  are 
described  by  a  Brother  among  them,  J.  M.,  must  soon  become 
aware  that  they  gave  entirely  too  much  room  to  their  sus- 
picion against  this  new  congregation,  from  which  of  necessity 
such  a  schism  had  to  follow.  They  indeed  considered  it  a 
blessing  that  they  now  already  had  planted  two  congrega- 
tions in  the  land,  namely,  one  on  the  Schuylkill  and  the 
other  in  Conestoga  ;  but  concerning  the  latter  they  were 
in  perplexity,  and  thought  they  ought  to  send  a  Brother 
there  as  Superintendent,  for  which  they  proposed  one  Kem- 
per, as  being  both  edifying  and  having  the  gift  of  prayer. 
But  what  troubled  them  most  was  that  they  had  heard  that 
the  Superintendent  and  two  others  observed  the  Sabbath. 
Most  of  them  insisted  that  one  should  prescribe  rules  for  the 
Brethren  in  Conestoga,  that  they  might  observe  the  Sabbath 
for  themselves,  but  should  preach  its  observance  to  no 
one  else,  so  that  whoever  wished  might  observe  Sunday. 
Thereupon  another  one  said  :  "If  they  intend  to  observe  the 
Sabbath,  they  must  observe  also  the  whole  law  ;  for  he  who 
ordained  the  Sabbath  ordained  also  circumcision."  Others 
said  it  was  a  strange  thing  that  the  Brethren  in  Conestoga 
had  so  firmly  settled  upon  the  Sabbath,  and  yet  would  not 
preach  it  ;  for  if  it  was  ordained  to  be  observed,  it  must  also 


-28  CHRONICON    EPHRATENSE. 

he  preached.  This  they  said  because  the  Superintendent 
had  declared  that  he  had  received  no  command  to  preach  it 
to  others,  but  only  to  observe  it  himself.  At  last,  however, 
they  all  became  agreed  that  so  long  as  the  Brethren  in 
Conestoga  were  so  few  in  numbers  they  might  grant  others 
their  liberty,  but  that  if  they  should  increase  they  would 
probably  make  the  attempt  to  bring  others  also  under  this 
Jewish  ordinance.  Finally,  they  charged  Peter  Becker  with 
having  left  too  much  in  the  hands  of  these  newly  converted 
ones. 

All  these  matters  deserv^e  closer  investigation.  Whoever 
considers  this  journey,  together  with  the  great  blessing 
accompanying  it,  must  confess  that  God  was  with  them,  at 
least  up  to  the  time  when  that  man  was  found  whom  he  had 
destined  for  a  more  important  work.  It  is  also  certain  that 
the  Superintendent  dealt  with  them  in  sincerity,  and  entered 
into  communion  with  them  with  his  whole  heart.  Had  they 
not  in  the  beginning  permitted  their  suspicion  against  him 
to  overmaster  them,  but  had  they  condescended  to  him  as 
he  had  done  to  them,  he  would  have  been  the  man  through 
whom  they  would  have  recovered  again  their  first  vocation 
received  at  Schwarzenau  ;  for  he  had  a  higher  witness  than 
they  ;  such  an  unpleasant  division  would  not  have  taken 
place ;  but,  on  the  contrary,  they  might  have  received 
into  their  shelter  many  virgin  spirits  in  future  times.  The 
Superintendent  visited  Peter  Becker  yet  on  his  death-bed, 
and  among  the  rest  said  to  him  :  "What  a  pity  it  is  that 
there  were  no  wise  men  among  you  when  the  awakening  in 
Conestoga  commenced  ;  how  we  could  now  live  under  your 
shelter!"  Whereupon  the  latter  wept.  Of  all  this  honest 
Henry  Kalckglaser,  one  of  their  teachers  and  originators, 
who  ended  his  days  at  Ephrata,  may  be  accepted  as  a 
witness  ;  for  the  same  gave  as  the  reason  why  he  left  them 
and  joined  the  new  congregation,  that  at  Ephrata  he  ha^ 
found  again  his  first  revival  spirit.  However,  they  had  at 
that  time  already  strayed  so  far  away  from  the  bounds  of  the 
Spirit,  that  they  could  not  live  under  so  sharp  a  testimony. 
Defe(5lion  from  God  takes  place  first  of  all  within  the  heart, 
€ven  while  outwardly  there  may  often  still  be  a  great  deal  of 


A   HISTORY   OF   EPHRATA.  29 

ado  made  about  him,  especially  in  forms  of  worship  ;  but  its 
fruits  at  last  will  be  brought  to  light.  Accordingly,  as  they 
failed  in  God's  trial  of  them,  his  choice  passed  from  them, 
and  with  the  eledlion  all  blessing  also,  unto  the  person  of 
the  Superintendent,  of  which  Peter  Becker  must  have  had  a 
consciousness,  for  he  confessed  that  on  the  journey  to  Cones- 
toga  they  had  lost  something  which  they  had  never  afterwards 
recovered.  Even  if  the  Superintendent  had  been  a  deceiver, 
as  many  of  them  called  him,  yet  they  did  not  follow  the 
right  method  to  reclaim  him  ;  they  ought  to  have  come 
down  to  him  in  humble  faith,  then  he  would  have  stood  by 
them,  or,  if  he  had  not  been  the  right  man,  God  would  have 
released  them.  This  was  done  by  many  others  who  would 
have  had  more  right  to  withstand  his  testimony,  since  they 
had  been  many  years  under  his  leadership,  which  certainly 
was  a  stern  and  strange  one  ;  but  these  made  it  a  matter  of 
conscience  to  do  so,  as  being  convinced  of  his  being  divinely 
sent.  Whether  or  not  such  trials  shall  come  again,  time  will 
show  ;  certain  it  is  that  nothing  can  be  overleaped  in  the 
divine  Providence's  leading.  The  Superintendent,  shortly 
before  his  end,  met  some  of  them  on  a  journey,  when  he 
asked  a  Brother  what  kind  of  people  they  were,  being  so 
reserved  towards  him  ?  The  Brother  answered,  ' '  They  are 
Baptists."  "Well,  well,"  said  he,  "I  shall  yet  become 
their  prince  in  eternity."  These  circumstances  have  a  cer- 
tain likeness  to  the  history  of  Jacob  and  Esau  ;  for  to  these 
good  people  belonged  indeed,  as  to  the  older  son,  the  rights 
of  the  first-born  ;  but  they  lost  them  through  the  younger 
one,  and  therefore,  as  Esau  against  Jacob,  they  conceived  a 
strong  dislike  against  him,  which  afterwards  they  handed 
down  to  their  descendants. 

But  O,  thou  great  God  !  they  stumbled  at  that  stumbling- 
stone.  O  the  depth  of  the  riches,  both,  of  the  wisdom  and 
knowledge  of  God  !  how  unsearchable  are  his  judgments,  and 
his  ways  past  finding  out !  Thou  dost  let  us  stumble  and 
fall  so  that  in  our  best  efforts  we  might  be  confounded,  and 
no  man  may  say  to  thee,  why  doest  thou  thus  ?  For  a  holy 
purpose  thou  didst  deliver  up  to  Satan  thy  servant  Job,  who 
faithfully  served  thee,  in  order  that  thy  mercy  might   be 


30  CHRONICON    EPHRATENSE. 

magnified  in  him.  Yea,  thou  didst  forsake  thy  child  Jesus 
himself  upon  the  cross,  in  order  that  thy  great  salvation 
might  be  manifested  under  all  the  heavens.  Therefore  spare 
not  us  ;  only  lead  us  not  into  temptation  lest  we  become 
vessels  of  wrath  to  offend  thy  saints.  And  if  we  must 
stumble  at  thee  and  fall,  grant  that  we  may  thereby  be 
humbled  and  brought  to  a  knowledge  of  ourselves,  that  the 
tempter  may  be  confounded  in  us. 


CHAPTER  V. 

The  New  Congregation  Establishes  Itself  upon  the 
Doctrine  of  the  Holy  Apostles,  and  Elects  the  Super- 
intendent AS  Its  Teacher. 

After  the  Superintendent  had  now  ratified  his  covenant 
with  God  in  the  water,  in  which  he  gave  himself  uncon- 
ditionally unto  him,  Providence  brought  it  about  that  those 
w^ho  had  been  baptized  with  him  elecfted  him  as  their  Teacher. 
In  this  John  Mayer  was  mainly  instrumental  ;  and  thus 
without  himself  seeking  it  he  was  thrust  into  the  vineyard. 
His  ordination  to  this  office  he  received  from  the  same  one 
who  had  bestowed  it  upon  Elijah,  John  the  Baptist  and  other 
reformers,  who  were  awakened  specially  and  dire(5lly  to 
come  to  the  help  of  a  church  fallen  asunder.  Experience 
has  shown  that,  as  soon  as  he  assumed  the  ofiice,  a  large 
measure  of  the  Spirit  rested  upon  him  ;  wherefore,  as  soon 
as  he  began  to  hold  meetings,  contention  arose  against  him 
throughout  the  whole  land,  which  has  not  ceased  even  after 
Ms  death.  Many  of  his  former  friends,  when  they  became 
aware  of  this  sudden  change  in  him,  declared  that  he  had 
gone  out  of  his  mind  ;  thus  Henry  Zimmermann  once  said 
to  him  :  ' '  Conrad,  Conrad  !  You  have  taken  upon  you  a  sore 
load  ;  you  will  get  to  be  a  fool  ;  I  have  known  such  people 
in  Germany."  He  condu6led  all  meetings,  however,  with 
_^stonishing  strength  of  spirit,  and  used  so  little  refle6lion 
over  it,  that  even  in  the  beginning  he  was  not  suffered  to  use 
a  Bible  ;  so  that  the  testimony  in  its  delivery  might  not  be 
weakened  by  written  knowledge.  He  began  his  discourse 
with  closed  eyes,  before  a  large  crowd  of  hearers  ;  and  when 
he  opened  his  eyes  again  the  most  of  them  were  gone,  not 
being  able  to  endure  the  Spirit's  keenness.  On  such  occa- 
sions wonderful  mysteries  of  eternity  were  often  revealed 
through  him  of  which  he  himself  had  before  been  ignorant ; 
but  these  were  soon  sealed  up  again,  and  then  he  would  say  : 

(31) 


32  CHRONICON    EPHRATENSE. 

"The  Spirit  retires  again  into  his  secret  chamber."  When- 
ever he  felt  that  persons  were  present  who  sought  to  catch 
and  confine  his  discourse  in  the  meshes  of  reason,  he  would 
suddenly  be  moved  to  hold  a  discourse  diredlly  contradidlory 
of  his  former  one,  and  that  too  with  equally  strong  reason- 
ing, so  that  his  hearers  were  thrown  into  a  holy  confusion. 
At  the  same  time  he  was  very  sensitive  to  any  hidden 
obstacle  that  might  be  present  at  the  meeting,  and  in  such 
case  never  ended  until  everything  was  right  again.  On  one 
occasion,  while  he  was  engaged  in  an  important  discourse  at 
a  meeting,  a  man  entered  who  probably  had  been  living 
unchastely,  whereupon  he  cried   out  :    ' '  What   is    that  ?    I 

smell  women "  whereupon  the  man  speedily  decamped. 

He  was  a  born  orator,  and  could  carry  out  a  proposition  to 
great  lengths,  especially  if  he  had  rationalistic  persons  before 
him,  for  which  his  opponents  blamed  him  very  much.  In 
his  delivery,  however,  he  was  too  fast,  because  he  had  to 
hurry  after  the  Spirit,  when  he  often  concerned  himself  but 
little  about  the  rules  of  language. 

To  return  to  the  histor>\  The  congregation  went  on,  and 
in  December,  1724,  held  its  first  love-feast  with  Brother 
Sigmund  Landert,  at  which  the  Superintendent  ofificiated  for 
the  first  time.  At  the  beginning  of  the  next  year  he  made  a 
journey  to  the  Schuylkill  and  Germantown  to  the  Baptists, 
for  then  they  were  still  united.  He  had  for  companions  two 
Judaizing  Brethren,  who  were  very  burdensome  to  him  and 
at  the  places  where  they  lodged  ;  for  they  had  such  a  fear  of 
pork  that  they  would  not  eat  out  of  any  vessel  that  was  not 
quite  clean.  It  is  true  that  the  Superintendent  had  a  deep 
insight  into  the  secrets  of  nature  ;  from  the  nature  of  the 
food  he  knew  how  it  would  aflfedl  the  unclean  members  ;  and 
from  this  the  suspicion  against  pork  and  unclean  foods  first 
arose  ;  as  the  first  Christians,  it  is  well  known,  also  avoided 
them.  (Vid.  Zozim.  Hist.  Ecc.  Cap.  XI).  His  followers, 
deeply  in  love  with  his  pure  life,  imitated  him  not  only  in 
this,  but  went  still  further,  and  raised  scruples  against  geese 
also,  because  these  supply  man  with  their  feathers  for  his- 
luxurious  indulgence.  Consequently  both  these  creatures 
were  banislied   from    the    housekeeping  of  the   Sabbatists, 


A   HISTORY  OF   EPHRATA.  33 

At  this  circumstance  the  Baptists  were  not  a  little  offended, 
for  they  had  already  before  suspe(5led  the  new  congregation 
of  intending  to  revive  Judaism.  To  this  was  added  another 
circumstance  that  also  pained  them  much,  in  that  in  the- 
year  1725  one  of  their  proselytes,  Jan  Mayle,  went  over  to> 
the  new  congregation,  whom  afterwards  many  followed. 

In  the  beginning  of  May,  1725,  a  meeting  was  held  at 
John  Landes's,  where  the  Superintendent  for  the  first  time 
held  a  baptism,  baptizing  seven,  of  whom  the  most  important 
were  Michael  Wohlfahrt  and  Rudolph  Nagele.  The  first  of 
these  had  lived  with  him,  and  it  seems  that  the  Divine 
Wisdom  had  given  him  to  the  Superintendent  that  the  latter 
might  be  exercised  in  his  holy  walk,  for  they  were  both 
of  choleric  disposition.  Soon  after  this  man's  baptism  they 
two  traveled  about  the  country,  and  announced  to  men  the 
counsels  of  God  concerning  future  salvation,  whereby  many 
became  greatly  exercised,  and  some  few  were  awakened,  but 
the  most  disregarded  it.  Several  tried  to  hide  themselves 
from  the  truth  behind  the  Law  of  Moses  ;  for  soon  after, 
A.  W.  of  01  ey,  and  D.  C. ,  circumcised  each  other  after  the 
Jewish  manner,  and  then  blasphemed  much  against  Paul 
because  he  did  away  with  circumcision.  On  this  account 
the  Superintendent  wrote  them  an  emphatic  letter,  in  which 
he  speaks  thus  :  "I  counsel  you,  for  the  sake  of  the  Mediator 
Jesus  Christ,  leave  off  your  folly,  lest  you  lose  thereby  even 
the  grace  and  promises  of  the  new  Covenant.  You  have  not 
a  single  witness  among  all  the  Apostles  upon  going  among 
the  Gentiles  with  the  Gospel  that  circumcision  was  even  so 
much  as  thought  of  at  a  single  place."  (See  his  Theosoph. 
Epistles,  Page  125.) 

Circumstances  now  demanded  that  they  must  sacrifice  to 
God  their  beloved  solitude  in  the  wilderness,  for  the  good  of 
their  neighbor.  Wherefore  they  moved  apart,  and  a  little 
house  was  erected  for  the  Superintendent  on  the  land  of  the 
afore-mentioned  Nagele  ;  and  here  these  spiritual  Israelites 
had  their  first  settlement,  after  they  came  out  of  Egypt,  pass- 
ing through  the  Red  Sea,  that  is,  the  water  of  baptism. 
Soon  others  joined  themselves  to  him,  and  then  one  could 
see  in  their  little  houses  an  edifying  picture  of  the  huts  of 


34  CHRONICON    EPHRATENSE. 

the  holy  Fathers  in  the  Egyptian  wilderness.  In  this  region 
wonderful  influences  came  down  upon  him  from  eternity, 
of  which  the  least  ever  became  known.  The  afore-mentioned 
Nagele  must  have  had  very  minute  acquaintance  with  the 
same,  otherwise  he  would  hardly  have  been  able  to  endure  so 
strange  a  leading,  in  which  he  manifested  greater  fidelit}'  to 
the  Superintendent  than  could  have  been  expected  from  any 
man.  Wherefore  he  was  often  heard  to  sa}^ :  ' '  Let  Nagele 
speak  and  tell  what  kind  of  a  man  I  was  ;  so  much  doth 
God  venture  on  a  man  that  he  may  bring  him  into  his  net." 
Now,  however,  the  time  drew  nigh  when  God  remembered 
Rachel  in  her  long  barrenness  that  she  became  pregnant. 
For  it  was  resolved  in  the  Council  of  the  Watchers  that  in 
the  sixth  period,  as  being  the  Philadelphianchurch-season,  a 
virgin  should  be  made  ready  as  the  bride  of  the  High  Priest, 
and  for  this  Pennsylvania  was  specially  chosen.  And  now 
the  Spirit  awakened  many  free  souls  of  both  sexes,  who 
began  to  strive  for  the  knightly  crown.  Among  the  female 
sex  the  first  were  two  natural  sisters,  A.  and  M.  E.  ^  They 
fled  from  their  father's  house  in  the  year  1726,  and  put  them- 
selves under  the  Superintendent's  guidance,  which  caused 
much  remark  in  the  country,  especially  since  he  had  to  be 
with  them  very  much.  The  congregation  built  them  a  house 
on  Mill  Creek,  in  which  they  lived  four  years.  In  the  same 
year,  at  Easter,  R.  N.  ^  held  a  love-feast,  at  which  two 
Brethren  from  the  Schuylkill,  H.  h.  and  D.  E.,^  were 
present,  and  at  which  a  controversy  arose  between  H.  L,.  and 
the  Superintendent.  The  former  asked  how  it  could  be  con- 
sistent with  the  righteousness  of  God  that  so  many  innocent 
children  had  to  suffer  along  with  the  rest  in  the  general 
courts  of  justice.  The  Superintendent  answered:  "They 
have  indeed  not  sinned  as  yet  ;  but  they  are  not  on  that 
account  innocent,  for  the  evil  nature  is  in  them,  which 
plainly  shows  itself  with  increase  in  years."  Question:  "Do 
you  not  believe  that  they  will  be  saved  if  they  die  thus?" 
Answer:  "No."  Question:  "Then  you  consider  them  to 
be    damned."     Answer:    "That  we  do  not    say;    but  we 

^[Anna  and  Maria  Eicher].     ^ [Rudolph  Nagele], 
2  [John  Landes  and  Daniel  Eicher.] 


A    HISTORY   OF    EPHRATA.  35 

hold  that  they  must  be  purged  from  their  inherited  sin  by 
means  of  a  kind  of  purgatory."  Their  purpose  was  to 
elevate  the  natural  married  state  into  an  holy  estate,  in  order 
thus  to  give  the  right  to  salvation  to  children  ;  but  when 
they  failed  in  this,  they  both  became  offended  and  did  not 
hold  to  the  congregation  any  more.  One  of  them  afterwards 
took  his  child  up  in  his  arms,  kissed  it,  and  said  :  "  O,  thou 
poor  child  !  art  thou  to  be  damned  if  thou  wert  now  to  die  ? 
That  would  be  a  horrible  thing,  since  thou  hast  not  yet 
sinned."  And  because  this  man  afterwards  in  his  offended 
mood  passed  into  eternity,  the  rumor  was  brought  to  the 
Baptists  that  the  Superintendent  had  permitted  a  Brother  to 
die  without  being  reconciled  with  him  ;  yes,  and  that  he  had 
spread  a  new  heresy  in  Conestoga,  namely,  that  innocent 
children  are  dainned  when  they  die.  These  people,  as  is 
apparent  in  some  of  their  hymns,  agree  with  the  Mennonite 
Church  in  this,  that  they  think  that  infants  are  born  pure 
and  innocent.  And  because  the  Superintendent  recognized 
the  advantage  flesh  and  blood  sought  over  these  people,  his 
opposition  caused  him  to  be  called  a  forbidder  of  wedlock. 

Meanwhile,  amidst  these  differences,  the  work  of  revival 
went  on.  About  seven  weeks  after  these  occurrences,  a 
Brother  on  the  Schuylkill,  by  the  name  of  Urner,  held  a 
love-feast,  on  Whitsuntide,  to  which  both  congregations 
were  invited,  for,  apparently  at  least,  they  were  as  yet 
undivided  ;  and  because  the  regular  teacher,  P.  B. ,  *  was  not 
present,  the  Superintendent  was  obliged  to  officiate.  On 
this  occasion  quite  extraordinary  powers  of  eternity  mani- ' 
fested  themselves,  such  as  were  never  known  before  or  after, 
so  that  it  was  called  the  congregation's  Pentecost.  On  the 
first  day  pf  the  festival  everybody  in  the  meeting  was  as 
though  drunken  with  wine,  and  it  was  noticed  that  several, 
who  had  engaged  in  prayer,  soon  after  married,  and  so 
dragged  the  gifts  of  the  Spirit  into  the  flesh.  The  Superin- 
tendent bore  himself  as  calmly  in  the  matter  as  if  it  did  not 
concern  him  at  all  ;  for  he  had  then  already  learned  enough 
in  the  school  of  the  Spirit  to  treat  the  good  without  any 
self-assumption,  which  is  the  worst  of  sins.      After  the  meet- 

■* [Peter  Becker]. 


2,6  CHRONICON   EPHRATENSE. 

ting  he  baptized  eleven  in  the  Schuylkill.  Through  this 
occurrence  the  Baptists  were  confounded  in  the  person  of  the 
Superintendent,  On  the  one  hand,  they  had  to  admire  the 
extraordinary  gifts  of  the  man  ;  on  the  other,  they  knew 
that  he  had  the  name  of  being  a  seducer  and  a  destroyer 
of  wedlock.  They  put  their  heads  together  and  took  coun- 
sel ;  but  knew  not  what  judgment  to  form.  Meanwhile 
on  the  following  night  the  love-feast  went  forward  with 
blessing  ;  at  the  same  it  was  announced  that  on  the  follow- 
ing Whit-Monday  another  meeting  would  be  held.  This 
meeting  finally  threw  the  good  Baptists  into  the  greatest 
amazement  ;  for  the  powers  of  the  new  world  were  again 
poured  out  like  a  river,  the  singing  was  pentacostal  and 
heavenly  ;  yea,  some  declared  that  they  heard  angel-voices 
mingling  with  it,  of  which  the  reader  has  liberty  to  judge 
for  himself.  Certain  it  is  that  in  the  times  following  it 
pleased  the  Spirit  to  bring  revivals  to  men  by  means  of  song, 
so  that  at  length  there  was  developed  such  singing  among 
the  Solitary  as  has  never  been  equaled  by  any  party  in  the 
Christian  Church  from  the  days  of  Ignatius  on,  to  whom 
first  was  made  known  by  revelation  the  antiphonal  style  of 
the  choral  singing  of  the  holy  angels.  As  the  suspicion 
against  the  Superintendent  had  notably  increased  after  the 
close  of  the  meeting,  many  thought  that  he  must  be  a 
sorcerer,  and  were  in  fear  lest  their  wives  might  be  seduced. 
Que  otherwise  upright  Brother,  M.  U. ,  embraced  his  wife, 
and  exclaimed,  "  O,  my  dear  wife!  I  pray  you  for  God's 
sake  do  not  leave  me  !"  Such  is  the  effedt  when  God 
reaches  forth  into  the  church  of  Adam. 

In  August,  1727,  a  grand  visit  was  made  by  the  Baptists  of 
Germantown  to  the  congregation  in  Conestoga.  Chi  the  way 
Henry  Traut  and  Stephen  Koch  left  the  party  and  visited 
one  named  J.  S. ,  ^  who  had  been  with  the  Superintendent 
when  he  was  yet  a  pioneer  settler,  and  his  whole  house  had 
been  drawn  to  him  ;  at  this  time,  however,  he  was  under  a 
ban  for  having  married  too  near  a  relation,  and  was  possessed 
of  Satanic  powers.  Him  they  loosed  from  his  ban  and 
brought  to  Henry  Hohn,  where  there  was  a  general  gather- 

5  [Jacob  Stuntz]. 


A   HISTORY  OF   EPHRATA.  37 

ing.  There  lie  became  raving  and  imitated  the  cries  of 
various  animals,  most  however  of  ducks,  so  that  no  one 
could  imitate  him.  As  the  two  Brethren  had  loosed  him 
from  his  ban  on  their  own  responsibility,  they  were  put 
under  discipline  ;  wherein  the  Superintendent  had  to  adapt 
himself  to  the  circumstances  of  the  time,  otherwise  the  ban 
was  something  contrary  to  his  convictions. 


CHAPTER  VI. 

Concerning  a  New  Awakening  in  Falckner's  Swamp,  and 
THE  Transactions  with  the  Baptists  Connected  There- 
with. 

At  the  close  of  1727,  or  the  beginning  of  the  next  year, 
Michael  Wohlfahrt,  with  the  sanation  of  the  congregation, 
traveled  to  Falckner's  Swamp,  and  visited  several  newly; 
awakened  ones  there  ;  concerning  whom  he  brought  home 
such  good  reports  that,  in  March,  1728,  the  Superintendent 
with  three  others  made  a  visit  there,  and  with  such  effedl 
that,  on  the  eighth  of  the  month,  eleven  persons  were  bap- 
tized, whom  five  more  followed  in  May.  Over  these  Andreas 
Frey^  was  appointed  as  Elder.  Since  this  awakening  not 
only  brought  many  out  of  the  domestic  state  to  the  Super- 
intendent, all  of  whom  now  have  finished  their  walk  of  faith, 
but  also  increased  the  settlement  by  adding  thereto  many 
Solitary  ones  of  both  sexes,  of  whom  several  are  still  at 
their  labors  ;  it  shall  be  circumstantially  described.  After 
the  Baptists  at  Germantown  now  received  news  of  this 
awakening,  they  were  not  a  little  astonished  that  they  of 
Conestoga  still  presumed  to  baptize  and  break  bread,  since 
they  stood  openly  unreconciled  with  those  of  Germantown, 
as  they  had  proved  by  recently  putting  two  of  the  German- 
town  Brethren  under  the  ban.  H.  L. ,  too,  at  the  Schuylkill, 
who  had  had  the  controversy  with  them  about  the  salvation 
of  infants,  had  died  unreconciled  with  them,  without  their 
having  forgiven  him  ;  therefore  they  considered  it  their 
duty  to  warn  these  newly  awakened  ones.    Accordingly,  they 

^Afterwards,  out  of  opposition  to  the  Superintendent,  this  A.  F.  left  the 
congregation  and  went  over  to  the  Moravian  Brethren,  with  whom  he 
traveled  to  Germany,  but  afterwards  left  them  also,  the  circumstances  of 
which  he  published  after  his  return  to  America.  This  awakening  produced 
many  false  priests,  of  whom  several  became  the  first-born  of  the  devil ;  al^ 
of  which  was  caused  by  the  Superintendent's  humility  with  which  he 
always  gave  offices  to  others. 

(38) 


A   HISTORY   OF   EPHRATA.  39 

held  a  meeting  at  Falckner's  Swamp  with  one  Brother  John 
Henry  Hagemann,  at  which  they  tried  to  blind  the  eyes  of 
these  newly  awakened,  and  talked  much  to  them  of  how 
they  loved  the  Brethren  in  Conestoga,  until  they  at  last  stole 
their  hearts,  and  put  their  minds  into  such  confusion,  that 
they  no  longer  knew  whether  they  should  love  or  hate  the 
Conestoga  Brethren. 

When  this  became  known  among  the  congregation  at 
Conestoga  the  Superintendent  sent  two  Brethren  to  them 
with  a  letter,  in  which  he  gave  them  a  stern  rebuke  for  the 
falseness,  deceit,  and  craftiness  which  they  had  pra6liced 
upon  the  newly  awakened  ones.  This  letter  was  ah  additional 
cause  of  the  separation  that  followed.  O,  how  blest  these 
good  people  would  have  been,  if  they  could  have  stopped 
their  self-righteousness  and  have  gone  into  judgment  with 
themselves  !  But  they  missed  it.  Instead,  they  made  the 
letter  known  among  the  newly  awakened,  and  made  them 
judges  concerning  the  insult  (as  they  called  it),  to  help  to 
condemn  its  author.  Then  they  held  a  meeting  in  the 
Swamp,  with  a  Brother  Albertus,  at  which  it  was  resolved 
that  in  four  weeks  a  meeting  should  be  held  there,  with  Wil- 
liam Frey,  for  trial  and  judgment,  at  which  both  parties, 
those  of  Germantown  and  those  of  Conestoga,  should  appear. 
There  the  newly  awakened  should  be  the  judges  whether  the 
accusations  of  the  letter  against  them  of  Germantown  were 
true  or  false.  To  this  end  they  desired  them  to  be  neutral, 
and  until  then  they  were  to  give  neither  hand  nor  kiss  to 
anyone.  When  the  Brethren  in  Conestoga  were  informed  of 
this  proposal  they  were  astonished  ;  first,  at  its  political 
craftiness  ;  then  that  inexperienced  persons  were  to  be  the 
judges  in  so  important  a  controversy,  and  in  the  third  place, 
at  their  daring  in  presuming  to  invite  the  congregation  at 
Conestoga  to  such  a  mock-proceeding.  Therefore,  six 
Brethren  from  the  Conestoga  congregation  were  sent  before- 
hand to  Falckner's  Swamp,  and  lodged  with  Brother  John 
Henry  Hagemann,  who  also  received  them,  contrary  to  the 
admonition,  with  hand  and  kiss,  and  whom  the  other  house- 
holds followed  in  this,  notwithstanding  that  several  took 
offence,  ■  and  thougfht  the  Conestosfa  Brethren  had  no  clear 


40  CHRONICON    EPHRATENSE. 

conscience,  but  had  come  thus  early  because  they  did  not 
trust  to  appear  at  the  trial. 

Now  let  us  put  aside  these  quarrels  for  a  while.  After 
A.  F.  ^  had  given  up  his  office  among  the  Brethren,  M.  W.  ^ 
took  his  place,  who  did  not  fare  much  better  than  the  former. 
It  was  his  good  fortune  that  he  was  a  man  after  God's  own 
heart,  who  had  learned  to  humble  himself  when  he  came 
into  judgment,  and  besides,  had  a  superhuman  fidelity  to  the 
Superintendent.  He  fell  from  his  office  with  shame  and  dis- 
grace, and  thereupon  fell  at  the  feet  of  the  Superintendent, 
who  then  revoked  the  judgment  and  received  him  again  into 
spiritual  communion.  He  afterwards  filled  his  place  with 
one  J.  L. ,  *  a  novice,  who  besides  was  at  the  time  spiritually 
puff'ed  up.  He  had  his  office  only  six  weeks ;  and  how  the 
Superintendent's  life  was  endangered  through  him  will  be 
narrated  in  the  sequel.  It  woiild  be  worth  investigating,  by 
the  way,  as  to  what  was  the  cause  why  so  many  were  unfor- 
tunate in  these  offices ;  for  experience  has  proved  that  the 
Order  sacrificed  its  most  important  persons  of  both  sexes 
in  these  offices,  some  of  them  having  to  pay  the  pen- 
alty with  their  lives,  others  who  fell  through  them  after- 
wards recovered  with  great  difficulty,  and  thanked  God 
when  they  were  pennitted  to  spend  their  days  in  private  life  ; 
so  that  one  could  hardly  get  anyone  to  take  the  offices  any 
more.  On  the  one  hand  the  cause  probably  was  that  subor- 
dination to  the  Superintendent  personally  was  so  difficult  ; 
but  it  seems  that  the  Spirit,  under  whose  ordering  the 
Superintendent  stood  in  his  work,  had  chosen  him  for  this 
important  service.  Besides,  seeing  that  his  whole  life  was 
spent  in  intense  pain,  as  those  knew  who  came  into  close 
communion  with  him, '  it  is  a  greater  wonder  that  any  at  all 
endured  under  his  leading,  than  that  so  many  were  wrecked 
thereby. 

2 [Andreas  Frey].     ^ [Michael  Wohlfahrt].     *[John  Landes]. 

*If  anj^one  wishes  to  know  in  what  straits  he  spent  his  life,  let  him  read 
the  278th  hymn  of  the  "  Paradisisches  Wunderspiel,"  of  which  the  first  verse 
is  as  follows  : — 

"  O,  eternal  glow  !  what  a  burning  is  there  among  the  saints  upon  earth, 
who  own  themselves  to  God  until  each  is  preserved  like  gold  that  is  pi:rged 
through  incessant  smelting  in  the  pot.  O,  what  a  wearisome  sweating  ! 
until  one  attains  the  crown  of  gold." 


A   HISTORY  OF   EPHRATA.  4 1 

In  this  year  there  were  yet  several  occurrences  which 
deserve  to  be  mentioned.  The  first  is  the  conversion  of  the 
first  Prior  of  the  Brotherhood  at  Ephrata,  named  Israel 
Eckerlin,  which  himself  has  thus  described  :  ' '  My  father, 
Michael  Eckerlin,  was  a  councilman  of  Strasburg,  which 
office  and  place  he  left  for  conscience  sake,  and  moved  to 
Schwarzenau,  where  he  held  to  the  congregation  of  Baptists, 
and  stood  in  good  repute  on  account  of  his  piety.  After  his 
death,  our  mother,  with  her  four  sons,  moved  to  Pennsyl- 
vania in  the  year  1725.  On  the  ocean  God  visited  me  with 
sickness,  so  that  I  made  a  vow,  that  if  he  would  help  me  to 
my  health  again,  I  would  become  converted  and  commence 
a  different  life  after  we  would  get  to  land.  I  thereupon 
indeed  became  well  again,  but  my  promise  I  did  not  fulfill ; 
for  when  we  saw  land  I  remembered  my  vow,  and  washed  I 
might  always  be  on  the  water.  As  soon  as  we  had  landed, 
vanity  again  took  hold  of  me.  But  about  the  same  time 
M.  W. ,  '^  a  Brother  of  the  new  congregation,  came  to  my 
mother,  whose  words  so  deeply  moved  me  that  I  afterwards 
said  to  my  mother:  'This  Brother's  words  have  effedled 
very  much  for  me, '  and  determined  to  make  a  visit  to  them. 
Meanwhile  I  bound  myself  out  to  a  master  who  also  had  a 
drawing  to  the  good.  Once  we  visited  Conrad  Matthew  at 
Germantown,  who  advised  us  to  leave  those  regions,  because 
the  people  there  lived  in  vanity,  and  to  move  up  the  country 
to  Conestoga,  where  the  people  lived  in  great  simplicity,  and 
which  was  like  a  new  Switzerland  to  look  upon.  This 
counsel  suited  us  ;  and  in  August,  1727,  we  moved  there. 
For  a  time  we  adhered  to  the  Mennonites,  because  their 
simplicity  of  dress  pleased  us  ;  but  to  their  mode  of  worship 
we  never  could  adapt  ourselves.  Then  we  inquired  about 
the  new  congregation  and  its  Superintendent,  but  heard  of 
nothing  but  whoredom  and  lewdness,  which  were  said  to  pre- 
vail there.  I  said  to  my  master,  however,  that  I  could  not 
believe  this,  as  I  had  a  different  impression  of  them.  After 
that  we  worked  for  Christopher  Saur,  who  brought  us  to  a 
meeting  of  the  new  congregation,  at  which  I  was  strength- 
ened in  my  good  resolve  to  such  a  degree,  by  the  words  of 

6  [Michael  Wohlfahrt] . 


42  CHRONICON    EPHRATENSE. 

the  Superintendent,  that  on  Whitsuntide  of  the  year  1728,  I 
was  incorporated  in  this  new  congregation  by  holy  baptism, 
together  with  my  master  and  another  Brother,  Jacob  Gass  by 
name. ' '     So  far  his  narrative. 

About  this  time,  namely,  in  the  year  1728,  the  power  of 
God  manifested  itself  palpably  in  the  meetings,  witnessing 
against  the  old  Adam  and  his  many  false  sanctuaries  ; 
whereat  many  were  offended  and  separated  themselves  from 
the  congregation.  These  Separatists,  like  men  sick  with  a 
plague,  finally  banded  together,  and  set  up  a  meeting  of 
their  own  ;  so  that  in  those  times  there  were  more  apostates 
than  there  were  righteous  ones  ;  which,  however,  by  .no 
means  confounded  the  Superintendent  ;  for  he  had  reckoned 
on  all  these,  and  yet  worse,  quarrelings,  when  he  left  his 
beloved  solitary  state  and  waded  into  the  sea  of  humanity. 
Since  it  was  known  that  these  apostates  were  supported  by 
the  Baptists  of  Germantown,  M.  W.  felt  himself  moved  to  go 
into  the  meeting  of  these  Baptists,  and  thus  spoke  to  them  : 
"Men  and  Brethren,  thus  saith  the  Lord,  ye  have  gone 
mad  ;  this  is  a  city  that  is  destroyed  !  And  unto  you, 
Peter  Becker,  the  Lord  saith,  why  dost  thou  declare  my 
rights  and  hast  my  covenant  on  thy  lips,  while  yet  thou 
hatest  order  and  throwest  my  words  behind  thee  !"  After  he 
had  thus  done,  he  went  his  way  again.  This  occurred  in. 
December,  1728. 

It  is  also  to  be  mentioned  here  that  while,  during  a  certain 
night,  the  Superintendent  was  at  prayer,  and  was  deeply 
moved,  on  behalf  of  the  entire  Christian  Church,  somebody 
knocked  at  the  door,  and  asked  him  to  come  in  haste  to  a 
neighbor,  Peter  Beller.  When  he  came  there  he  found  the 
daughter  of  the  latter  about  breathing  her  last,  who  desired 
baptism  from  him.  Now  although  the  Superintendent  would 
have  had  faith  to  baptize  her  in  flowing  water,  yet  her 
parents  would  not  allow  it  ;  so  she  was  baptized  in  the  house 
in  a  tub.  Thereupon  she  asked  to  have  a  meeting  at  her 
house  on  the  next  Sabbath,  which  the  Superintendent 
granted  her  ;  but  when  the  congregation  assembled  there  at 
the  appointed  time,  they  found  her  lying  in  her  coffin  ;  so 
the  meeting  was  turned  into   a  funeral.     God  grant  her  a 


A    HISTORY   OF   EPHRATA.  43 

blessed    resurredlion  !     This   so    deeply  moved   the   parents 
that  they  both  had  themselves  also  baptized. 

At  that  time  also  the  Superintendent's  Ninety-nine  Mysti- 
cal Sayings  became  known  in  print.  When  a  learned  scholar, 
named  Guide,  saw  them,  he  traveled  to  him,  and  asked  him 
why  he  had  made  99  of  them  and  not  100.  His  answer  was  : 
that  as  the  number  99  was  reached  he  was  stopped  in  the 
Spirit.  Then  he  asked  him  why  he  observed  the  Sabbath. 
The  answer  :  That  he  had  experienced  that  whenever  the 
Sabbath  came  all  his  burdens,  which  rested  upon  him  during 
the  week,  were  removed,  which  did  not  happen  to  him  on 
Sundays.  Against  this  he  had  no  objedlions  to  make,  and 
went  his  way  edified.  It  was  mentioned  above  that  M. 
W.  had  borne  prophetic  witness  against  the  Baptists  in 
Germantown.  He  did  more  such  work  in  those  days.  For 
on  October  19th,  1729,  he  and  another  Brother  went  into  a 
meeting  of  the  Quakers  in  Philadelphia,  and,  after  he  had 
listened  a  long  while  to  a  female  preacher,  he  finally  began 
to  speak  :  ' '  My  friends,  I  beseech  you  to  hearken  unto  me, 
for  I  have  a  few  words  from  the  Lord  to  you,  therefore  I 
demand  that  you  hear  me.  For  I  will  not  leave  this  place 
until  I  have  delivered  my  message  which  I  am  sent  to  bring, 
that  I  may  be  guiltless  before  the  Lord,  and  may  go  my  way 
hence  again  in  peace."  The  speeches  and  replies  are  in 
print,  but  are  too  lengthy  to  reproduce  here.  Similarly  also 
he  bore  witness  in  the  market  in  Philadelphia,  which  also 
was  published  in  English  and  in  German. 


CHAPTER  VII. 

The  Sabbath  is  Introduced  in  the  Congregation  ; 
Wherefore  the  IvAtter  is  Brought  Under  the  Judg- 
ment OP  THE  W0R1.D ;  Besides  Many  Other  Disturb- 
ances. 

In  the  year  1728  the  Superintendent  published  a  little 
book  on  the  Sabbath,  which  was  so  eflfedtive  that  the  congre- 
gation now  publicly  adopted  the  Sabbath  as  the  day  for 
divine  services.  Before  this  the  meetings  had  been  held  on 
Sunday,  and  the  Sabbath  celebrated  in  quiet.  Neither  in 
this,  nor  in  the  consequent  disturbances,  did  the  Superin- 
tendent have  any  part.  Once  the  congregation  wanted  to 
put  him  under  the  ban  for  working  on  the  Sabbath, 
whereupon  he  recognized  that  the  matter  was  from  God.  At 
that  time  there  were  among  the  English  people  various 
families  who  observed  the  Sabbath,  like  Abel  Noble,  Welchs, 
Ritter,  etc.,  but  according  to  the  law  of  the  land  they  also 
had  to  observe  Sunday.  To  this  these  new  Sabbatists  did 
not  want  by  any  means  to  adapt  themselves  ;  but  they  held 
to  the  Law,  worked  six  days,  and  rested  the  seventh,  which 
occasioned  a  good  deal  of  commotion  in  the  land.  For  not 
only  did  the  mob  perpetrate  many  excesses  against  them,  but 
at  length  the  civil  authorities  also  interfered,  in  that  they 
confined  the  Solitary  in  prison,  and  sold  the  horses  of  the 
householders,  offering,  after  dedu6ling  the  amount  of  the 
fine,  to  pay  them  back  the  balance  on  demand,  to  which  they 
invariably  received  the  reply  that  they  might  keep  that  also, 
since  it  was  written.  He  that  taketh  from  thee  that  is  thine, 
demand  it  not  of  him  again.  It  is  worth  while  to  record  for 
posterity  the  mild  condu(5l  of  the  authorities  towards  these 
people,  of  which  several  instances  are  given.  Several 
Brethren,  when  brought  before  the  justice,  who  demanded  a 
fine  from  them,  answered  thus  :  that  they  owed  him  nothing 
and  still  less  wanted  to  give  him  anything  ;  if  he  wished  to 
get  anything  he  would  have  to  take  it.  Others  said  that 
(44) 


4    HISTORY   OF    EPHRATA.  45 

they  regarded  God's  law  more  than  England's  law.  At 
another  time  a  Brother  fell  into  the  hands  of  a  justice  who 
had  much  to  say  about  the  English  law  with  reference  to  the 
observance  of  Sunday,  and  took  up  his  law-book  in  order  to 
prove  it.  The  Brother  said :  that  he  should  lay  aside  his 
law-book,  as  he  was  subjedl  to  a  higher,  namely  God's  law- 
book, so  that  his  English  law-book  had  no  authority  over 
him.  The  justice  put  away  his  book,  and  said  he  might  go 
home,  he  would  make  him  a  present  of  his  fine  if  he  would 
not  work  on  Sunday  in  future.  The  Brother  replied  that 
he  would  not  cease  to  work  on  Sunday,  and,  besides,  that 
he  could  not  make  him  a  present,  since  he  did  not  owe 
him  anything ;  but  that  if  he  did  owe  him  anything  he 
would  pay  it,  and  not  accept  any  present  from  him  ;  to 
which  the  justice  said  nothing  further. 

Whoever  knew  the  peaceful  disposition  of  the  Superin- 
tendent can  easily  imagine  that  this  behavior  of  his  people 
was  a  severe  trial  for  him.  To  some  Brethren  who  once 
asked  his  prayers  as  they  were  cited  before  the  authorities, 
but  who  were  dismissed  again  in  peace,  he  said  that  God 
had  given  the  heart  of  the  authorities  into  his  hand,  and  he 
had  turned  it  as  he  pleased.  This  had  such  an  eflfedl  that 
afterwards  various  ones  willingly  paid  their  fines  ;  and 
because  they  showed  such  Christian  discretion,  the  authori- 
ties relaxed  their  stri6lness,  and  overlooked  such  people's 
offences,  which  is  done  even  to  the  present  day. 

Now  we  will  take  the  new  congregation  in  hand  again. 
The  witness  of  God  concerning  the  judgment  against  the  old 
Adam,  as  it  was  applied  by  the  Superintendent  with  much 
severity,  w-as  the  cause  of  one  revolt  after  the  other  among 
his  followers.  This  continued  until  his  death  ;  yes,  some 
followed  him  with  slander  even  after  his  death.  No  meeting 
was  held  at  which  some  did  not  fall  to  quarreling,  and  mostly 
it  was  on  the  subject  of  the  matrimonial  estate  ;  for  he  was 
accused  of  seeking  to  prescribe  laws  and  rules  for  the  same, 
and  this  was  regarded  as  a  teaching  of  the  devil.  It  was 
mentioned  above  concerning  the  apostates  that  they  organ- 
ized an  own  congregation,  in  which  J.  H.  and  D.  E.  ^  were 

^[John  Hildebrand  and  Daniel  Eicher]. 


46  CHRONICON    EPHRATENSE. 

teachers.  To  these  a  Brother,  Joel  by  name,  went  in  their 
meeting,  and  spoke  thus  :  "To  you,  J.  H. ,  I  have  a  word  from 
the  Lord  to  say.  Thus  saith  the  Lord :  Thou  shalt  no 
longer  go  forth  and  preach  to  others,  but  first  thou  and  thy 
house  must  be  converted,  then  thou  canst  go  forth  and  con- 
vert others.  If  thou  heed  not  this  warning  voice,  the 
judgment  of  the  Lord  shall  come  upon  thee  because  thou 
hast  not  done  according  to  his  Words.  Moreover  this  day  it 
shall  be  made  manifest  whether  we  or  you  are  the  congrega- 
tion of  God  ;  for  God  will  to-day  perform  a  wonder  and  sign 
in  me,  in  that  if  I  shall  fall  down  before  your  eyes  as  one 
that  is  dead,  and  ye  will  pray  for  me  that  I  may  arise  again, 
then  God  hath  not  sent  me  unto  you,  and  you  are  the  Lord's 
congregation.  But  if  I  do  not  fall  dead  before  your  eyes, 
but  shall  go  out  of  the  door  again  well  and  hearty,  then  ye 
shall  know  that  the  Lord  hath  sent  me  to  you  this  day,  and 
that  you  are  not  the  Lord's  congregation.  Eight  days  ago  as 
I  was  in  your  meeting,  I  said  that  there  were  wolves  among 
you  ;" — and  after  seizing  one  of  them,  Henry  Holm  by 
name,  by  the  arm,  he  said,  "here  is  a  wolf,"  and  then  went 
away  with  his  companion. 

Some  of  the  congregation  thought  as  much  of  this  testi- 
mony, and  also  of  that  of  M.  W. ,  recorded  above,  as  if  the 
Holy  Spirit  had  di6lated  it ;  therefore  they  had  them  care- 
fully written  out.  But  another  Brother,  Amos  by  name,  who 
looked  upon  this  as  idolatry',  with  the  sanation  of  the  Super- 
intendent gained  possession  of  these  testimonies  by  craft  and 
burned  them,  saying  he  would  try  whether  they  could 
endure  the  fire-test.  The  sensible  reader  will  know  how  to 
take  the  best  out  of  this.  About  the  same  time  the  Superin- 
tendent also  made  a  prophetic  address  against  a  Brother  who 
used  to  turn  everything  good  to  ridicule,  whereby  he  kept 
his  whole  house  alienated  from  God.  The  address  is  as 
follows  :  "Thou  child  of  man,  I  have  set  thee  for  a  watch- 
man over  the  house  of  Israel,  that,  when  thou  hearest  out 
of  my  mouth  thou  mayest  warn  them  on  my  behalf.  If  now 
I  say  to  the  ungodly  :  Thou  ungodly  one  must  die  the  death, 
and  thou  dost  not  tell  him  so,  that  the  ungodly  may  be 
warned  from  his  course,  the  ungodly  shall  die  because  of  his 


A    HISTORY   OF    EPHRATA.  47 

ungodliness  ;  but  his  blood  shall  be  demanded  of  thy  hand. 
But  if  thou  warn  him  to  repent  of  his  evil  ways,  and  he 
refuse  to  repent,  then  he  shall  die  because  of  his  sin,  but 
thou  hast  saved  thy  soul."  After  he  had  spoken  these 
words  he  thought  that  he  was  done,  but  when  he  awoke  the 
following  morning,  he  was  again  impelled  to  speak,  and  said: 
"H.  H.,^  thus  saith  the  Lord  to  thee:  Thou  ungodly  one, 
thou  hast  joined  thyself  to  a  lot  of  ungodly  ones,  to  an 
impious  woman,  and  hast  committed  adultery  against  the 
wife  of  thy  youth.  Thy  sin  and  shame  shall  be  uncovered 
before  all  people,  and  thy  woes'  shall  be  like  unto  those  of  a 
woman  in  travail,  etc."  This  address  he  sent  to  the  meeting- 
•of  the  Separatists  while  the  Baptists  of  Germantown  were 
there,  who  made  it  known  everywhere. 


^  [Henry  Hobn]. 


CHAPTER  VIII. 

The  T^^o  Baptist  Congregations  Separate  Entirei^y  ; 
AND  THE  Brethren  at  Conestoga  Give  Their  Baptism 
Back  Again  to  the  Others. 

It  appears  that  the  Superintendent  at  that  time  was  much 
beholden  in  his  divine  work  to  the  Baptists  of  Germantown, 
which  came  from  the  facft  that  he  had  received  his  baptism 
from  them.  They  boasted  that  they  had  given  birth  to  the 
new  congregation  out  of  the  elements  ;  thus  boasting  them- 
selves of  fleshly  things.  On  this  account  we  must  make 
some  allowance  for  the  Superintendent's  vehemence  against 
them.  They  came  in  the  w^ay  of  that  Spirit  under  whose 
dominion  he  stood,  so  that,  in  the  hymns  he  made  at  that 
time,  he  used  terrible  expressions  about  them.  Consequently, 
when  he  noticed  that  their  power  of  opposition  was  owing 
to  his  baptism,  the  resolve  was  finally  reached  to  give  these 
people  their  baptism  back  again  ;  which  also  was  done  in 
December  of  the  year  1728.  For  then  Brother  Amos  first 
rebaptized  the  Superintendent,  who  then  rebaptized  him, 
another  Brother,  and  four  Sisters;  so  that  once  more  the 
Sabbatic  number  seven  became  the  foundation  of  rebaptism 
in  the  congregation.  This  transadlion  not  only  provoked 
the  Baptists  anew,  but  also  caused  great  disturbance  in  the 
congregation  itself ;  for  some  halted  between  two  opinions, 
and  secretly  held  to  the  Baptists,  because  they  hankered  after 
such  a  worship  in  which  flesh  and  blood  could  be  redeemed. 

In  the  year  1729  Alexander  Mack,  the  founder  of  the 
Baptists,  with  the  rest  of  the  congregation  mentioned,  left 
Friesland  and  came  to  Pennsylvania.  This  reverend  man 
would  have  well  deserv^ed  to  be  received  with  arms  of  love 
by  all  the  pious  in  common,  after  all  that  he  had  had  to 
suffer  in  Germany,  especially  from  his  own  people.  But  he 
was  no  sooner  arrived  among  his  fellow-believers,  than  they 
filled  his  ears  with  heavy  accusations  against  them  of  Cones- 
toga,  namelv,  how  they  had  separated  from  them,  had 
(48)        ^ 


A    HISTORY   OF   EPHRATA,  49 

written  them  abusive  letters,  and  had  treated  them  very 
unlovingly  with  judgments  and  condemnations  ;  yea,  and 
over  and  above  all  this,  they  had  yet  done  a  terrible  thing 
whereby  not  only  they,  but  even  their  dead,  had  been 
condemned  and  put  under  the  ban.  When  he  asked  what 
this  had  been,  the  reply  was,  that  they  had  all  had  them- 
selves rebaptized  as  separate  from  the  Baptists.  Now  the 
good  man  should,  at  least  until  he  had  made  himself 
thoroughly  acquainted  with  the  matter,  have  suspended  his 
judgment.  But  prejudices  so  overpowered  his  mind,  that  he 
was  not  capable  of  passing  a  sound  judgment,  nor  of  counter- 
adling  the  separation.  Nevertheless  he  made  an  attempt^ 
and  in  October  of  the  year  1730  undertook  a  visit  to  Falck- 
ner's  Swamp  with  several  of  his  Brethren.  The  Superin- 
tendent knew  nothing  of  this;  but  made  a  journey  thither 
at  the  same  time,  and  held  a  meeting  at  Brother  John 
Senseman's,  to  which  also,  quite  unexpectedly,  the  visitors 
from  Germantown  came.  Alexander  Mack  made  an  address 
and  said:  "The  peace  of  the  Lord  be  with  you!"  The 
Superintendent  replied:  "We  have  the  same  peace." 
Thereupon  Alexander  Mack  asked  why  they  had  put  them 
under  the  ban  ;  and  proposed  that  both  parties  should  betake 
themselves  to  prayer  that  God  might  reveal  to  them  which 
was  guilty  of  the  separation.  It  would  indeed  have  been 
better  for  them  to  take  upon  themselves  both  known  and 
unknown  sins  than  to  force  the  divine  righteousness;  how- 
ever, judgment  lay  so  heavily  upon  them  that  they  had  not  the 
grace  to  do  so.  They  accordingly  fell  upon  their  knees,  and 
after  making  their  complaints  to  God,  they  arose,  and  A.  M. 
asked:  "  Where  is  Conrad  Beissel  ?"  They  pointed  towards 
him  and  said:  "There  he  stands."  He  answered:  "I  am 
a  stranger  to  him;  I  do  not  see  him;  let  him  speak."  It 
seems  that  his  eyes  were  holden  that  he  could  not  see  him. 
This  happened  several  times  to  the  Superintendent,  as  not 
less  to  Christ  himself  and  other  holy  ones.  Thereupon  the 
Superintendent  answered  thus :  "I  am  the  man  after  whom 
you  ask."  A.  M.  then  began  asking  the  reasons  why  such 
things  had  been  done.  The  Superintendent  answered  : 
Why  they  came   here   in  so  improper  a  manner  to  disturb 

E 


50  CHRONICON    EPHRATENSE. 

the  meeting;  they  should  have  chosen  a  different  time  for 
this  matter;  and  then  spoke  not  a  word  more.  Then  things 
became  lively.  One  Brother  of  Conestoga  said  :  '  'A.  M. ,  I 
regard  you  as  a  servant  of  God."  Peter  Becker  replied: 
"What  kind  of  a  servant  do  you  consider  him?  a  servant  of 
his  righteousness?"  It  was  remarked  that  all  of  those  of 
Conestoga  who,  at  that  time  and  afterwards,  became  involved 
with  the  Baptists  in  judgment,  like  Jacob  Weiss,  Valentine 
Leslie,  David  Gemaehle,  etc.,  afterwards  themselves  fell 
away  from  their  calling.  Aye,  good  M.  W.  had  to  suffer  for 
it  even  on  his  death-bed,  and  would  certainly  have  fallen 
into  the  hands  of  the  avenger  of  blood,  if  the  faithfulness  of 
the  Superintendent  had  not  saved  him,  as  w411  be  described 
in  its  proper  place. 

With  the  Superintendent,  however,  the  matter  was  quite 
different,  for  he  had  to  stand  up  for  the  charge  entrusted  to 
him  by  God,  wherein  it  was  not  by  any  means  allowed 
anyone  else  to  imitate  his  zeal,  and  to  mix  up  his  own  passions 
with  it.  Those  who  know  how  the  affairs  stood  between 
the  two  congregations,  know  also  that  a  close  union  between 
them  was  impossible;  for  they  were  born  of  diverse  causes, 
since  the  one  had  the  letter  for  its  foundation,  and  the  other 
the  spirit;  and  while  both  had  the  same  Father,  they  had 
different  mothers.  Here  it  is  also  to  be  remarked  that, 
according  to  law,  the  standing  is  always  inherited  from  the 
mother,  so  that  if  a  king  lies  with  a  slave  woman,  the  child 
must  also  be  a  slave.  On  the  part  of  God  indeed  the  seed  of 
the  new  birth  is  always  one  and  the  same  ;  but  the  great 
diversity  among  the  awakened  arises  from  .their  various 
susceptibility,  by  reason  of  which  the  Word  of  life  penetrates 
more  deeply  into  one  than  into  another,  on  which  account  as 
great  a  difference  of  tribes  and  families  arises  under  the  new 
covenant  as  existed  under  the  old,  which  indeed  cannot 
be  changed,  and  should  not  diminish  their  love.  As  at 
Schwarzenau  the  Separatists  and  others  sought  to  enter  the 
congregation  of  the  Baptists  without  becoming  subject  to 
their  ordinances,  the  good  Alexander  ]\Iack  felt  constrained 
to  write  a  little  tract,  in  which  he  showed  them  that  each 
tribe  must  hold  to  its  own  standard.      The  Superintendent 


A    HISTORY   OF    EPHRATA.  5 1 

referred  to  this  difference  in  his  letters  to  P.  B.  In  one  of 
them  he  also  mentions  what  displeased  him  in  them,  where 
he  writes:  "I  am  well  disposed  toward  you  all  in  those 
matters  on  which  the  spirits  can  unite  in  God;  but  in  those 
which  concern  your  mode  of  divine  worship  I  can  take  no 
part."  (See  his  17th  printed  epistle).  It  is  easy  to  under- 
stand that  in  succeeding  years  this  breach  must  have  greatly 
pained  them.  And  they  made  several  attempts  to  mend  it, 
but  efifedled  nothing,  because  they  would  not  recognize  the 
fault  in  themselves.  At  one  time  they  undertook  a  visit  to 
him  ;  but  before  they  arrived  he  was  impelled  to  go  out. 
Then  the)-  imagined  that  he  had  run  away  from  them,  and 
had  no  good  conscience.  At  another  time  both  parties  m?t 
on  a  visit.  The  Superintendent  saw  that  something  would 
happen,  and  called  his  people  aside,  where  they  agreed  to  offer 
them  peace  in  Christ,  and  to  forget  everything  that  had 
happened.  But  the}'  would  not  accept  this,  but  wanted  to 
have  matters  investigated  and  judgment  passed  upon  them. 

As  something  was  said  above  concerning  rebaptism,  on 
account  of  which  the  Superintendent  had  to  endure  so  many 
accusations,  the  circumstances  demand  that  a  thorough 
report  of  it  be  made,  so  that  it  may  appear  in  how  far  the 
congregation  at  Ephrata  had  a  right  to  introduce  such 
strange  customs.  Among  those  who  first  left  the  afore- 
mentioned Baptists  and  betook  themselves  unto  the  Superin- 
tendent's guidance,  it  was  recognized  as  necessary  to  give  a 
bill  of  divorce  to  their  former  spiritual  wife,  in  which  they 
had  the  Superintendent's  example.  Those  who  followed 
after  them  took  the  path  they  had  trodden,  and  why  should 
they  not  have  the  right  to  do  so  ?  For  in  the  whole  New 
Testament  there  is  not  a  word  to  be  found  that  rebaptism 
was  forbidden.  Is  it  not  tyranny  then  to  bind  the  conscience 
in  matters  wherein  the  Spirit  hath  set  no  limits  ?  Moreover 
there  were  few  under  the  leading  of  the  Superintendent  who 
we're  not  rebaptized  at  least  three  times,  according  as  their 
zeal  for  God  demanded.  That  rebaptism  was  practiced  in  the 
time  of  the  Apostles  cannot  be  denied.  For  even  if  the  pas- 
sage in  Acts  XIX,  5,  proves  nothing,  it  is  conceded  that  the 
most  of  those  whom  the  Apostles  baptized  had  already  been 


52  CHRONICON    EPHRATENSE. 

baptized  by  John.  As  John's  baptism  was  not  the  whole, 
and  Christ  had  a  higher  witness  than  he,  his  disciples  had  a 
right  to  leave  him  and  to  receive  the  baptism  of  Christ  ;  and 
thus  was  it  also  with  the  Snperintendent.  It  is  settled, 
however,  that  snch  rebaptisms  conld  not  be  made  an  article 
of  faith,  for  the  venerable  Henry  Kalckglasser,  one  of  their 
first  teachers,  was  left  nndistnrbed  at  Ephrata  until  his  death 
in  his  baptism  received  from  thein.  Therefore  when  in 
later  times  some  of  the  new  congregation  went  over  again  to 
the  old,  and  several  hot-heads  wanted  to  have  them  rebap- 
tized,  wise  men  arose  among  them  and  hindered  it. 


CHAPTER  IX. 

The  New  Congregation,  ImpelIvEd  by  HoIvY  Zeal,  Grows, 
AND  THE  Sweet  Savor  of  Its  Waek  and  Conversation 
IS  Spread  Abroad. 

Let  us  now  again  turn  to  the  new  congregation  and 
contemplate  its  growth  in  grace.  First  of  all  we  are  to 
be  reminded  that  the  Superintendent,  who  had  before  his 
baptism  led  an  angelic  life  hidden  in  God,  now  by  baptism 
had  consecrated  himself  to  the  lowly  humanity  of  Jesus 
Christ,  in  consequence  of  which,  after  the  example  of  his 
Master,  he  gave  up  all  his  acquired  possessions  in  order  to 
win  men,  and  this  was  the  bank  wherein  he  laid  up  his 
capital  on  interest.  It  is  not  easy  to  express  what  a  high 
degree  of  self-denial  it  required,  to  hazard  his  own  painfully 
attained  sandlification,  and  again  to  wade  into  the  ocean  of 
humanity,  there  to  fish  for  men.  Accordingly  it  was  often 
remarked  that  he  shed  many  tears,  when  wearied  in  his  daily 
labors  by  the  follies  of  mankind,  and  led  to  refle(5l  on  his 
former  angelic  life.  It  was  easy  to  see  that  his  own  forward- 
ness did  not  lead  him  into  this  work,  but  that  God  had 
plunged  him  into  these  circumstances;  as  also  he  often  said 
that  he  knew  of  a  certainty  that  God  would  not  let  him 
stick  ;  which  the  result  fully  proved.  In  accordance  with 
his  promise  to  God  his  house  was  open  day  and  night  to 
everyone.  Whoever  was  tempted,  fled  to  him  as  to  a  city  of 
refuge;  and  as  soon  as  his  threshold  was  reached,  the  blood- 
avenger  had  to  abandon  him.  At  that  time  it  was  usual  that, 
when  poor  people  wished  to  settle  in  this  great  wilderness, 
they  applied  to  the  congregation  to  build  them  a  house, 
which  custom  continued  until  the  cloisters  at  Ephrata  were 
built.  In  order  to  be  helpful  to  his  neighbors,  the  Superin- 
tendent, together  with  the  Solitary  Brethren,  after  the 
example  of  our  Master,  Jesus  Christ,  betook  themselves  to 
carpentering,  and  refused  no  one  who  desired  their  assistance; 
in  which  work  he  himself  was  always  foremost.     As,  how- 

(53) 


54  CHRONICON    EPHRATENSE. 

ever,  this  labor  interfered  with  his  official  duties,  Christina 
Holm,  a  Sister  of  the  domestic  household,  ventured  to  advise 
him  to  give  up  his  work,  and  to  devote  himself  more  wholly 
to  the  spiritual  welfare  of  mankind.  This  counsel  he  obeyed 
and  from  that  time  on  did  nothing  more  at  his  temporal 
trade;  though  to  be  unemployed  seemed  harder  to  him  than 
the  hardest  work. 

This  Christina  Hohn  was  excessively  enamored  of  the 
Superintendent's  angelic  life;  she  clothed  him  anew,  and 
with  the  sanAion  of  her  husband  early  entered  upon  a 
life  of  continence.  Partly  with  and  partly  without  his 
knowledge  she  bestowed  so  many  alms  that  one  might  have 
thought  the  whole  household  economy  must  go  to  nothing. 
After  her  husband's  death,  she  followed  the  Superintendent 
to  Ephrata,  and  was  his  next  neighbor  for  more  than  twenty 
years,  until  several  years  after  his  death  she  departed  this 
life.  Originally  she  had  been  a  Quakeress,  so  that  wdien  she 
engaged  in  prayer  she  commonly  became  contorted,  and 
ended  with  song;  aftenvards,  however,  when  she  came  to 
herself  again,  she  used  to  be  ashamed  of  this.  She  and 
the  other  Sisters  of  the  household  were  always  around  him 
and  had  their  delight  in  this  innocent  sheep  whom  God  had 
ordained  to  become  a  sacrifice  unto  his  righteousness.  They 
brought  his  house  so  full  of  offerings  that  the  congregation 
was  obliged  to  ele6l  deacons  who  had  to  distribute  these 
offerings  to  the  poor.  One  saw  here  a  slight  likeness  of  how 
his  Master  had  kept  house  among  men.  They  ever  paid 
regard  to  him,  and  wanted  to  be  continually  about  him. 
Did  he  go  out,  they  all  followed  after  him.  Did  he  make  a 
visit,  old  and  young  went  with  him,  through  cold  and  heat, 
so  that  often  some  were  exhausted  and  had  to  be  carried 
along,  meanwhile  engaging  in  spiritual  songs,  so  that  people 
ran  to  the  street  to  behold  the  wonder.  If  anyone  com- 
plained to  him  of  poverty,  he  would  advise  him  to  hold  a 
love-feast;  and  when  in  order  to  do  this  the  rest  of  his 
means  were  spent,  the  power  of  God  so  manifested  itself, 
and  those  present  were  so  restrained,  that  almost  as  much 
was  borne  from  the  table  as  had  been  put  on.  Some  even 
noticed  that  after  the  ordinance  the  vessels  could  not  hold 


A    HISTORY   OF    EPHRATA.  55 

all  the  wine  that  was  left  over.  It  was  remarked  afterwards 
that  a  hidden  blessing  had  rested  upon  these  people  in  their 
poverty.  Others  avowed  that  they  were  more  blessed  in 
their  household  affairs  tlian  if  they  had  worked  half  a  year 
for  the  Community.  Once  he  asked  a  Brother,  who  had 
been  wealth}',  but  had  given  all  his  property  to  the  Commu- 
nity, what  had  made  him  do  this.  To  which  the  Brother 
replied:  "I  always  looked  to  you."  Such  fruits  are  produced 
where  there  is  a  good  leader  in  a  Community.  All  this  has 
purposely  been  told  in  detail  in  order  that  the  reader  may 
with  me  adore  the  goodness  of  God,  which  in  those  days  so 
greatly  manifested  itself  again  that  the  portals  of  grace  were 
reopened  to  poor  mankind.  ^ 

It  is  yet  to  be  remarked  that  these  same  good  people,  who 
were  mostly  descended  from  the  Mennonites,  had,  after  the 
manner  of  that  people,  a  certain  simplicity  and  lowliness  of 
life;  and  the  Superintendent,  in  spite  of  the  fa 61  that  he 
had  had  experience  in  the  world  of  vanity  and  show,  could 
so  thoroughly  adapt  himself  to  their  ways  that  his  clothings 
dwelling,  and  household  were  fashioned  on  the  poorest  scale. 
It  was  not  long,  however,  before  persons  of  social  position 
landed  in  the  Community,  among  whom  the  Eckerlins  were 
the  first.  These  took  possession  of  the  Superintendent,  and 
dressed  him  like  a  Quaker,  wherein  the  rest  of  the  Solitary 
Brethren  followed  his  example,  until  the  special  garb  of  the 
Order  was  introduced;  for  this  reason  they  were  in  great 
favor.  Once  during  his  absence  a  splendid  feather-bed  was 
put  into  his  bed-room.  Of  this  he  made  use  for  one  night; 
then  he  had  it  taken  away,  and  from  that  time  on  until  his 
death  used  nothing  but  a  sleeping-bench;  which  habit  he 
would  not  abandon  even  when  dying.  At  this  time  also  two 
married  women  ran  away  from  their  husbands  and  betook 
themselves   under    the    Superintendent's  leading,  who  also 

^Those  who  wish  to  inquire  further  into  these  times,  should  read  the 
299th  hymn  of  the  "  Paradiesisches  Wiinderspiel,''  of  which  we  will  give  the 
first  two  stanzas  : 

"O,  how  great  a  prize  my  blossom  is! —  That  e'en  the  old  are  young 
with  freshest  bliss  : —  The  perfume  sweet  of  these  good  days —  Itself  both 
far  and  near  displays. —  None  is  so  old  but  he  doth  leap  : —  Youths  and 
maidens  come  a  happy  heap : — The  heart  in  love  dares  all  to  try —  And 
doth  each  earthl}'  joy  deny." — 


56  CHRONICON    EPHRATENSE. 

received  them,  notwithstanding  it  was  against  the  canons  of 
the  New  Covenant;  for  at  that  time  the  Pentecostal  winds 
still  blew  so  strongly  that  they  dissolved  all  associations  and 
relations  save  those  entered  into  diredlly  under  the  cross  of 
Jesus.  The  Apostles  themselves  experienced  the  same, 
wherefore  they  early  introduced  again  the  order  of  nature, 
and  taught  that  wives  should  love  their  husbands.  One  of 
the  two  mentioned  was  Maria  Christiana,  the  wife  of  Chris- 
topher Saur,  who  afterwards  founded  the  celebrated  high- 
German  printing  press  at  Germantown.  vShe  deserted  him  in 
the  year  1730,  and  had  herself  baptized  that  same  autumn. 
At  first  she  lived  alone  in  the  wilderness,  and  proved  by  her 
example  that  a  man's  spirit  could  dwell  in  a  woman's  form. 
Afterwards  she  held  the  office  of  under-prioress  in  the 
Sisters'  Convent  for  many  years,  under  the  name  of  Marcella, 
and  did  it  very  edifyingly.  At  last  she  was  induced  by  her 
son  to  return,  in  her  old  age,  to  her  husband;  to  which  the 
severe  mode  of  life  at  the  Settlement,  which  she  could  no 
longer  well  endure,  may  also  have  conduced.  The  other  one 
was  the  wife  of  Philip  Hanselmann,  who  under  the  name  of 
Eunice  ended  her  days,  at  a  great  age,  in  the  Sisters' 
Convent. 

About  this  same  time,  also,  two  of  the  first  who  pledged 
themselves  to  a  life  of  spiritual  virginity  changed  their 
estate,  and  left  the  congregation.  The  one,  M.  H.  by  name, 
married  at  Gennantown;  but  ere  she  was  aware  of  it,  her 
husband  was  seized  with  the  revival  spirit  of  the  new 
conojeofation,  against  which  she  at  first  set  herself  with  all 
her  might,  but  at  last  also  yielded,  whereupon  they  removed 
to  the  new  congregation,  and  there  lived  for  twenty  years  in 
mutual  continence,  and  gained  the  love  of  the  saints  by  their 
holy  life.  They  now  are  both  fallen  asleep.  God  grant  them 
to  get  through  in  bliss  on  the  day  of  judgment !  From  them  a 
sprout  came  into  the  Sisters'  Convent  by  the  name  of  Con- 
stantia,  who  laid  aside  her  mortal  tabernacle  in  the  year 
1782.  -The  other  one  was  Christina  Hill.  These  two  cases 
were  the  more  noteworthy  as  at  that  time  the  entire  congre- 
gation had  assumed  the  life  of  contiiience,  and  during  the 
first  twenty  }'ears  there  were  only  two  marriages  in  the 
congregation,  and  those  were  of  persons  of  advanced  years. 


CHAPTER  X. 

The  Tempter  Tries  to  Instigate  a  Persecution  by  Rais- 
ing THE  Cry  of  Immorality. 

In  the  year  1730  the  Tempter  first  began  openly  to  raise 
an  ontcry  of  whoremongering  against  the  Superintendent ; 
for  reports  of  the  celibate  life  now  began  to  spread  abroad  in 
the  land,  and  many  persons  were  displeased  with  it,  since 
one  already  saw,  here  and  there,  solitary  ones  of  both  sexes 
who  had  renounced  the  world,  living  alone  in  the  wilderness. 
Then  a  rumor  became  current  among  people  that  the  Super- 
intendent had  sinned  with  one  of  his  spiritual  daughters, 
and  that  she  had  adlually  brought  into  the  world  a  bastard. 
A  justice  of  the  peace,  by  the  name  of  Samuel  Jones,  be- 
came exercised  about  it,  and  had  them  both  summoned 
before  him  on  a  King's  Warrant.  To  the  question.  Whether 
they  were  guilty?  the  Superintendent  demanded  the  wit- 
nesses, and  they  not  being  forthcoming,  administered  a  sharp 
reproof  to  the  justice,  and  went  his  way;  for  he  had  inter- 
fered with  his  office,  as  it  was  the  Sabbath.  Thereupon  the 
justice  sent  out  the  constable  after  witnesses,  who  brought 
together  all  the  old  women  in  the  township.  Each  one  of 
these  referred  to  the  other,  until  at  last  the  accusation  was 
traced  back  to  one.  Then  the  misunderstanding  was  dis- 
closed; for  this  one  had  said  it  concerning  a  sister  after  the 
flesh  of  the  accused  Sister,  who  had  a  husband;  it  had 
been  understood,  however,  of  the  latter,  who  was  single. 
The  justice  thereupon  begged  pardon  of  the  accused  Sister, 
and  let  her  go  in  peace.  Afterwards,  nevertheless,  he  levied 
upon  her  household  goods  sufficient  to  pay  the  costs  of  the 
hearing. 

As  the  divine  cause  suffered  no  small  affront  through  this 
case,  it  seemed  now  time  to  take  revenge  upon  the  kingdom 
of  nature  for  the  suffered  disgrace;  for  where  the  honor  of 
God  was  concerned  the  Superintendent  w^as  beholden  to 
nobody.      Accordingly  this  same  year  yet  he  published  in 

(57) 


58  CHRONICON    EPHRATENSE. 

print  his  Eliebiichlein^  in  which  he  declares  matrimony  to 
be  the  penitentiary  of  carnal  man,  and  fully  exposes  the 
abominations  committed  therein  under  the  appearance  of 
right.  In  the  following  year  1731,  however,  another  occur- 
rence in  the  congregation  gave  the  world  more  right  and 
cause  for  evil-speaking.  One  of  the  oldest  Solitary  Brethren, 
Amos  byname,  fell  into  the  hands  of  the  tempter  even  while 
walking' on  the  spiritual  heights;  he  always  boasted  much  of 
the  virgin  Sophia,  and  how  he  must  beget  spiritual  children 
with  her.  The  Superintendent  faithfully  warned  him  to  exer- 
cise greater  humility;  but  in  vain.  He  held  a  bread-breaking 
service,  and  wanted  unauthorized  to  officiate  at  it.  He  was 
attacked  with  erysipelas  in  the  head  so  that  he  became  pos- 
sessed, and  lost  his  reason.  Thereupon  he  made  himself 
quite  naked  during  the  night,  and  watching  at  a  man's  door, 
forced  himself  in  and  to  the  man's  wife  in  bed.  He  was 
seized,  bound,  and  delivered  to  a  justice  of  the  peace,  who 
sent  him  to  the  Poor  Dire6lors  of  the  township,  who  in  turn 
handed  him  over  again  to  the  congregation.  The  Superin- 
tendent took  this  affair  very  much  to  heart,  not  only  on 
account  of  the  Order  of  the  Solitary,  against  whom  the 
tempter  had  designed  it,  but  also  on  account  of  the  whole 
household  polic)-;  for  some  did  not  trust  any  longer  to  do 
without  their  wives,  and  contemplated  taking  up  with  them 
again.  The  following  Sabbath  the  Superintendent  held  an 
important  discourse  on  Nadab  and  Abihu,  the  sons  .of  Aaron 
(Lev.  I),  to  whose  case  this  occurrence  had  a  great  simil- 
arity; for  it  should  be  known  that  God  stood  by  him  unto 
the  end  against  all  such  as  infringed  upon  his  office,  of 
which  this  circumstance  and  others  bear  witness.  The 
fallen  Brother,  however,  in  his  insanity  ran  down  the  coun- 
try as  far  as  Philadelphia,  where  he  climbed  up  on  the  court- 
house as  high  as  to  the  bell,  and  there  commenced  to  storm 
so  that  a  great  crowd  of  people  was  brought  together.  This 
was  interpreted  as  an  attempt  to  stir  up  the  people  into  an 
uproar  against  the  cause  of  God.  After  this  he  came  to  him- 
self again  and  filled  the  position  of  baker  in  the  Settlement 
very  acceptably  for  thirty  )'ears,  until  at  last  he  laid  aside  his- 

^[Book  on  Matrimony]. 


A    HISTORY   OF    EPHRATA.  59 

earthly  tabernacle  in- 1783,  in  the  Sad  year  of  his  age  Other- 
wise he  was  a  very  industrious  man,  useful  to  the  communal 
life,  and  charitable,  though  usually  his  left  hand  knew  what 
his  right  was  doing.  The  Superintendent  was  wont  to  say 
of  him  that  while  he  could  not  get  other  Brethren  to  work, 
him  he  could  not  get  from  his  work. 

The  following  occurrence  is  similar  to  the  foregoing  both 
as  to  time  and  circumstances.  There  was  a  certain  house- 
father who  had  come  pretty  close  in  the  Superintendent's 
fellowship,  but  who  was  not  cleansed  thereby  from  the  false 
priestly  spirit,  and  who  accordingly  was  appointed  as  teacher 
among  the  awakened  in  Falckner's  Swamp.  This  man  had  a 
wife  who  was  deeply  enamored  of  the  good  things  of  God, 
and  therefore  tarried  more  at  the  house  of  the  Superinten- 
dent than  was  agreeable  to  her  husband,  which  the  Superin- 
tendent because  of  his  vows  to  God  had  to  allow.  Mean- 
while they  lived  a  life  of  continence  and  exercised  themselves 
in  godly  works,  so  that  it  was  thought  that  he  would 
become  a  useful  laborer  in  the  house  of  God.  But  after  God 
had  touched  upon  his  rights  as  a  husband,  the  evil  in  him 
awoke,  so  that  he  turned  into  evil  all  the  good  that  he 
had  received  from  the  Superintendent,  He  said  to  his  wife : 
' '  You  are  my  wedded  wife.  I  will  not  give  you  up.  Your 
will  must  be  subjedl  to  your  husband's  ;"  and  commanded 
her  to  stay  at  home.  And  because  she  could  not  in  all 
things  do  his  will,  he  used  his  power  as  a  husband,  and 
several  times  took  her  home  by  force,  and  once  had  her 
brought  by  the  constable.  So  likewise  on  one  occasion  he 
attacked  the  Superintendent  in  his  little  home,  as  one  attacks 
who  means  to  kill,  but  God  rescued  him  from  his  hands.  At 
length  the  tempter  impelled  him  to  go  to  the  meeting  with 
the  intention  of  taking  his  life.  It  was  terrible  to  behold 
him  as  he  entered.     First  he  sang  the  words: 

"  Now  be  prepared,  ye  heroes  true, 
Gird  on  your  trusty  swords  ; 
On  Babylon  we've  war  declared , 
Shout  out  with  loudest  voice.. 
Come,  follow  then,  and  trample  down 
All  Gog  and  Magog's  brethren  ; 
We'll  slay  them  all  and  leave  them  there. 
It  is  their  just  reward." 


6o  CHRONICON    EPHRATENSE. 

Then  he  rushed  towards  the  Superintendent,  seized  him  by 
the  throat,  and  dragged  him  as  far  as  the  door.  He  would 
unquestionably  have  killed  him  if  the  people  had  not  come 
to  the  rescue,  who  tied  his  hands  on  his  back,  and  chased 
him  home.  Meanwhile  the  Fathers  took  up  the  Superin- 
tendent's cause,  for  when  the  man's  wife  came  to  meeting 
next  Sabbath  they  bade  her  go  home  to  her  husband;  and 
when  she  asked  how  long  she  should  stay  at  home,  she  was 
told,  until  she  should  be  asked  to  come  again;  under  which 
heavy  ban  she  resigned  herself,  and  of  necessity  left  the 
congregation.  Through  this  indeed  the  man  lost  his  rights 
over  against  the  Superintendent,  but  on  the  other  hand  sank 
utterly  into  the  realm  of  darkness,  so  that  the  hellish  brim- 
stone was  kindled  within  him,  which  manifested  itself  by  his 
presence  giving  forth  a  disagreeable  smell.  Nevertheless  he 
was  very  insecure  in  his  fortress,  for  he  was  in  constant  dread 
that  his  wife  might  again  be  seduced  from  him.  Once,  when 
lie  heard  that  a  love-feast  of  the  congregation  was  to  be  held, 
he  took  with  him  another  evil  fellow  and  they  tied  her  fast 
lest  she  should  run  away  from  him  again.  In  him  we  can  see 
as  in  a  mirror  all  those  who  hold  to  their  rights  as  husbands 
so  rigidly,  as  if  it  were  an  agreeable  thing  to  God,  though  it 
is  not  in  agreement  with  the  do6lrine  of  the  good  Master. 
Meanwhile  the  Superintendent,  nevertheless,  entered  into  the 
breach  in  his  behalf,  and  in  one  of  his  printed  letters  offered 
him  the  reconciliation  of  Jesus  Christ,  mentioning  that  their 
case  lay  before  the  great  Judge.  However  the  judgment  lay 
so  heavily  upon  the  good  man  that  he  could  not  yield;  and 
this  is  one  of  the  reasons  why  the  Superintendent,  even  on 
his  death-bed,  deplored  that  he  had  been  the  occasion  of  so 
many  becoming  evil  men.  His  wife,  however,  when  she 
was  freed  by  his  death,  joined  the  congregation  again;  and 
after  leading  an  edifying  life  for  some  years  more,  she  at  last 
laid  aside  her  earthly  tabernacle  in  the  year  1779. 


CHAPTER  XI. 

Concerning  the  Superintendent's  Officiai.  Course  in  the 
Congregation,  untie  the  Founding  of  Ephrata. 

It  cannot  be  expressed  with  what  great  care  the  Superin- 
tendent at  that  time  devoted  his  time  to  the  service  of  the 
households;  and  5'et  it  must  be  confessed  that,  at  that  time 
at  least,  he  had  placed  only  one  foot  in  the  congregation, 
while  the  other  was  still  firmly  planted  in  separatism.  He 
did  this  because  he  feared  that  in  the  ocean  of  humanity  he 
might  lose  his  crown.  For  he  had  in  Germany  experienced 
how  in  this  wise  several  of  his  fellow-laborers  had  yielded 
themselves  to  women,  and  he  knew  also  that  a  teacher  was 
most  exposed  to  such  temptations.  About  this  time  he  said, 
that  if  it  had  happened  as  God  intended,  two  more  orders 
would  have  come  into  being  in  the  congregation,  one  of 
Solitary  Brethren,  and  the  other  of  Spiritual  Virgins.  The 
sequel  proved  the  truth  of  this.  For,  besides  the  households, 
he  then  already  had  under  his  guidance  various  solitary 
ones,  whom  in  his  wisdom  he  treated  differently  from  the  con- 
gregation. These  he  had  often  warned  against  the  outward 
church;  yes,  they  once  even  took  counsel  whether  it  were 
not  better,  on  account  of  the  danger,  to  leave  the  household 
entirely,  and  after  the  precept  of  the  holy  forefathers,  to 
begin  a  household  in  the  wilderness.  His  Solitary  Brethren 
would  probably  have  been  quite  agreed  to  this,  for  they  were 
well  aware  that  with  the  growth  of  the  congregation  their 
burdens  would  also  increase.  But,  good  God,  how  weighty 
are  our  counsels!  The  Superintendent  was  at  length  neces- 
sitated to  cast  in  his  fortunes  unconditionally  with  the  con- 
gregation; whereat  his  Solitary  Brethren  became  offended  at 
him,  and  held  him  in  suspicion  as  though  he  had  deserted 
his  post.  Therefore  the  complaint  was  afterwards  often  heard 
among  the  Solitary  that  the  church  had  conformed  too  much 
to  the  spirit  of  the  world,  and  would  have  to  go  forth  into  the 

(61) 


62  CHRONICON    EPHRATENSE. 

desert  again; — wliich  also  several  afterwards  attempted  to  do, 
to  their  own  harm.- 

Now  in  those  days  all  the  divine  services  for  worship  were 
so  blessed  that  no  one  attended  them  without  having  his  con- 
science stirred,  or  else  the  evil  within  him  aroused.  One 
may  say,  indeed,  that  they  were,  accompanied  with  special 
power  to  crucify  the  nature  of  man;  particularly  the  love- 
feasts,  which  usually  lasted  till  midnight,  sometimes  even 
till  the  dawn  of  day,  when  everyone  was  so  quiet  and 
absorbed  that  one  could  easily  notice  how  an  unseen  power 
was  keeping  the  whole  meeting  in  such  order.  From  this  it 
is  to  be  presumed  that  the  Superintendent  took  good  heed 
not  to  bring  his  own  wares  to  market;  for  the  Spirit,  under 
whose  guardianship  he  stood,  kept  so  stri6l  a  rule  over  him, 
that  in  divine  matters  he  was  never  permitted  to  do  anything 
according  to  his  own  ideas.  Hence  at  every  meeting  new 
wonders  of  eternity  were  made  manifest,  as  the  Spirit  gave 
utterance,  and  never  was  one  like  the  other.  This  was  the 
cause  too  why  no  one  could  fathom  him,  and  still  less  find 
rest  and  quiet  in  him.  He  was  so  dutiful  that  he  despised 
no  one's  poverty,  and  often  held  the  most  important  meetings 
at  the  houses  of  the  worst  people.  When  taken  to  task  for 
this,  he  would  answer  thus  :  that  with  such  people  David 
had  won  his  kingdom.  How  from  himself  the  congregation 
was  born  he  himself  has  described,  as  follows:  "When  my 
ecclesiastical  dignity  was  taken  from  me,  and  I  no  longer 
took  pleasure  in  myself,  this  came  upon  others,  without  my 
knowing  how  it  happened. .  Indeed  I  saw  to  my  greatest 
astonishment  that  so  man}-  peojDle  became  enamored  of  my 
works  of  love,  on  account  of  which  I  before  had  to  endure 
such  harsh  judginents.  This  wonderful  spectacle  made  the 
beginning  of  a  Christian  church  according  to  the  gospel, 
wherein  I  was  forced  to  be  a  leader.  This  indeed  seemed  hard 
to  me,  once  more  to  begin  to  live  with  others,  whereby  my  dil- 
igence and  faithfulness  had  to  endure  so  severe  a  judgment. 
Meantime  matters  made  desirable  progress,  and  my  painfully 
sown  seed  appeared  in  some  places  to  yield  fruit  an  hundred- 
fold. Whereupon  I  resigned  myself,  with  all  the  sorrow  and 
care  I  had  within  myself,  and  let  self-denial  be  my  spiritual 


A    HISTORY    OF    EPHRATA.  63 

staff  in  the  whole  affair.  At  the  same  time  I  did  not  neglect 
to  think  what  would  become  of  the  whole  matter  if  it  should 
be  tried  as  my  heart  had  been.  Nevertheless  the  affair  made 
a  noise  before  the  world,  as  though  the  second  temple  of  the 
Christian  church  were  about  to  appear  in  its  might.  Since 
the  matter  looked  thus,  I  cast  aside  the  doubts  and  mistrusts 
which  I  had  felt,  took  hold,  and  became  desirous  to  bind 
sheaves  in  this  field.  Then  I  became  aware,  however,  of  the 
piercing  of  so  poisonous  a  thorn,  and  that,  too,  among  the 
very  best  wheat,  that  horror  seized  upon  me."  —  \ldc Delicias 
EpJii'atenses.     Pars  I.     Page  /pf.      Discourse  XXXI. 

In  the  meantime,  after  he  had  been  at  the  head  of  the 
meeting  with  great  blessing  for  several  years,  he  was  finally 
driven  in  upon  himself,  and  called  the  congregation  together. 
After  speaking  many  things  concerning  the  kingdom  of  God, 
he  appointed  Elders,  and  handed  them  the  New  Testament, 
to  govern  the  congregation  in  accordance  therewith.  Then 
he  laid  down  his  office,  and  moved  eight  miles  away,  to  a 
barren  spot  where  Kphrata  now  stands.  Here  he  settled 
himself  anew.  What  induced  him  to  make  so  sudden  a 
change  is  hard  to  surmise;  neither  did  he  ever  make  it 
known.  It  may  be  that  he  wanted  to  test  the  matter  in  this 
way,  whether  it  were  of  God  or  of  man's  intention.  For  one 
can  well  imagine  what  temptations  there  must  have  been, 
when  he,  a  Solitary,  who  had  but  recently  left  his  angelic 
life  in  the  desert,  was  now  run  after  by  so  many  people. 
This  seems  probable,  that  an  unseen  hand  drove  him  on  to 
find  the  place  which  afterwards  attracted  so  great  attention 
in  North  America.  Meanwhile  this  sudden  change  threw 
the  new  congregation  into  the  utmost  consternation;  and 
about  this  time  Casper  Walter,  an  earnest  housefather,  went 
out  of  time  to  eternity  in  deep  sorrow  of  heart  on  account  of 
the  sad  schisms  in  Zion.  With  this  we  will  close  this  chapter, 
as  we  will  begin  in  the  next  the  description  of  the  Economy  at 
Ephrata.  The  time  of  the  congregation's  existence,  from 
the  Superintendent's  baptism  until  the  building  of  Ephrata, 
was  seven  years  and  four  months. 


CHAPTER  XIL 
How  Ephrata  Was  Founded,  and  Ordained  for  the  Set- 

,      TEEMENT  OF  THE   SOLITARY. 

Ephrata  is  situated  in  Lancaster  County,  thirteen  miles 
from  Lancaster,  eighteen  from  Reading,  and  sixty-five  from 
Philadelphia,  in  an  angle  where  two  great  highways  inter- 
se(5l  each  other,  the  one  from  Philadelphia  to  Paxton,  the 
other  from  Reading  to  Lancaster.  The  Delaware  Indians, 
who  inhabited  this  region,  named  it  and  the  stream  that 
flows  past  Ephrata,  Koch-Halekung^  that  is  Serpents'  Den,  on 
account  of  the  many  snakes  found  there.  The  Europeans 
kept  the  word,  but  pronounced  it  Cocalico,  which  is  also  the 
name  of  the  township.  The  inhabitants  did  not  value  the 
land,  as  being  unfruitful.  A  Solitary'  Brother,  Elimalech^ 
by  name,  was  the  first  one  to  build  on  this  barren  spot  ;  and 
he  gave  his  little  house  to  the  Superintendent  when  the 
latter  fled  thither.  Thus  it  appears  that  the  founding  of 
Ephrata  sprang  entirely  from  a  providential  occurrence,  and 
not  from  the  premeditated  will  of  man.  After  the  foundation 
of  this  wonderful  household,  which  made  fools  of  so  many 
both  in  and  outside  of  its  limits,  had  been  thus  laid,  the 
further  building  up  of  the  place  was  not  permitted  otherwise 
than  with  the  severest  self-denial  on  the  part  of  the  builders; 
wherefore  also  so  many  strange  events  happened.  This  is 
the  reason,  too,  why  the  tempter  prevailed  against  it  in 
nothing,  although  the  enterprise  was  often  delivered  up  to 
him  by  God  that  he  might  sift  it;  for  he  could  find  in  it 
nothing  of  man's  will,  even  as  the  Superintendent  frankly 
said  to  one  who  asked  him  whether  he  had  built  up  the 
work:  No,  for  the  whole  thing  was  against  his  conscience. 
In  a  certain  place. he  speaks  further  on  the  subjecft  thus: 
"So  then  Ephrata  is  now  built  up  out  of  this  soil  of  suf- 
fering, endured  in  the  conscience  for  the  sake  of  God's 
kingdom. ' ' 

(64) 

^[Emanuel  Eckerle]. 


A    HISTORY   OF   KPHRATA.  65 

Here  in  this  wilderness  he  fixed  himself  as  though  he 
intended  to  live  apart  from  men  to  the  end  of  his  days.  He 
cleared  himself  a  tra6l  of  land,  and  cultivated  it  with  the  hoe, 
and  in  general  made  such  arrangements  that,  in  case  men 
should  again  deliver  him  up,  it  would  not  be  any  loss  to  him. 
It  is  easy  of  belief  that  in  the  short  period  of  his  seclusion, 
during  which  men  left  him  in  peace  for  awhile,  his  addresses 
to  the  virgin  Sophia  were  redoubled,  for  it  was  then  he 
composed  the  beautiful  hymn,  "O  blessed  life  of  loneliness 
when  all  creation  silence  keeps. ' '  He  often  told  what  pains 
it  cost  him  in  the  beginning  to  free  this  region  from  the 
evil  spirits  which  hold  dominion  over  the  whole  earth.  If 
this  seems  strange  to  anyone,  let  him  read  Otto  Clusing's 
lyife  of  the  Fathers  in  the  Desert;  there  he  will  find  more 
about  such  things. 

The  congregation  now,  after  having  been  robbed  of  its 
teacher,  held  its  meetings  with  a  housefather  named  Seal- 
thiel.  ^  But  so  many  legal  quarrels  took  place  that  they  were 
called  the  "court  meetings."  Meanwhile  the  Superinten- 
dent found  an  opportunity,  and  summoned  the  heads  of  the 
congregation  to  his  new  dwelling  place,  where  they  took  coun- 
sel with  reference  to  the  general  matter,  and  finally  opened 
another  meeting,  after  the  Superintendent  had  been  with- 
drawn for  seven  months.  It  was  held  for  the  first  time  on 
September  4th  1732.  About  this  same  time  the  Solitary 
Brethren  also  made  up  their  minds,  and  moved  after- their 
spiritual  leader,  and  built,  in  the  winter  of  1732,  the  second 
house  in  the  Settlement.  Their  names  were  Jethro,  Jephune,  ^ 
and  Martin  Bremer,  the  last  of  whom  was  the  firstling  of 
those  who  fell  asleep  in  Ephrata.  This  was  not  the  end  of  it, 
however.  Soon  after  two  of  the  Sisters  who  had  earliest 
been  devoted  to  virginity,  A.  and  M.  H.  ,■*  also  came  and 
asked  to  be  taken  in.  The  Brethren,  who  went  according  to 
the  Fathers  in  the  Desert,  of  whom  it  was  known  that  they 
did  not  tolerate  such  a  thing  among  themselves,  protested 
against  it  to  the  Superintendent  as  being  improper  and  per- 

''[Simon  Ivandes]. 

^[Jethro — ^Jacob  Gast.    Jephune — Sam.  Eckerlin]. 

*[Anna  and  Maria  Eicher]. 


66  CHRONICON    EPHRATENSE. 

haps  a  cause  of  offence.  But  he  was  not  of  their  mind.  It 
seems  that  he  foresaw  in  the  spirit  what  would  be  the  out- 
come of  the  matter.  The  result  was  that  a  house  was  built 
for  them  on  the  other  side  of  the  stream,  into  which  they 
moved  in  May,  1733,  and  where  they  lived  until  the  Sisters' 
Convent  was  founded.  In  the  following  year  another  house 
was  built,  for  two  brothers,  Onesimus  and  Jotham,  ^  other- 
wise called  Hckerlin.  This  was  followed  by  the  common 
bake-house,  and  a  magazine  for  the  supply  of  the  poor;  with 
these  building  stopped  for  a  while. 

These  matters  created  a  terrible  stir  in  the  land,  especially 
among  the  neighbors,  who  were  partly  degenerate  Men- 
nonites  and  partly  spoiled  church-people.  They  did  all 
against  these  newcomers  that  one  could  expe6l  from  that 
kind  of  people  devoid  of  all  fear  of  God.  Once  they,  with- 
out warning,  set  fire  to  the  forest,  in  the  hope  of  burning 
down  the  Settlement;  but  the  fire  turned,  and  laid  in  ashes 
the  barn  of  a  householder  with  all  its  contents.  Then  they 
began  everywhere  to  warn  one  another  against  sedudlion, 
parents  warned  their  children,  and  husbands  their  wives. 
This  was  among  the  common  people;  but  the  great  ones  of 
the  land  harbored  the  suspicion  that  the  Jesuits  had  some- 
thing to  do  with  it,  so  that  the  Brethren  were  often  asked, 
when  they  were  seen  to  have  gold,  whether  they  had 
brought  it  from  Mexico.  Such  were  the  sorrowful  times 
wherein  the  foundations  of  Bphrata  were  laid;  they  were 
specially  like  unto  the  times  of  Nehemiah  and  Ezra. 

About  the  same  time,  in  the  year  1734,  the  awakened  in 
Falckner's  Swamp,  it  being  the  seventh  year  of  their  awaken- 
ing, began  to  break  up  and  move  towards  the  Settlement, 
which  increased  the  alarm  in  the  country.  They  bought  up 
from  the  spirit  of  this  world  the  regions  around  Ephrata,  so 
that  in  a  few  years  the  country  for  from  three  to  four  miles 
around  the  Settlement  was  occupied  by  this  kind  of  people. 
Wherever  there  was  a  spring  of  water,  no  matter  how 
unfertile  the  soil  might  be,  there  lived  some  household  that 
was  waiting  for  the  Lord's  salvation.  Afterwards  these 
regions  were  divided  up,  and  each  one  received  its  own 
^[Israel  and  Gabriel  Eckerlin]. 


A    HISTORY   OF    EPHRATA.  (i^ 

particular  name;  one  was  called  Massa,  another  Zoar,  the 
third  Hebron,  and  the  fourth  Kadesh.  After  these,  the 
awakened  from  the  Schuylkill  also  came  and  settled  down 
around  the  Settlement.  From  them  the  Sisters'  Convent 
gained  a  number  of  members;  but  only  two,  natural  sisters, 
endured  to  the  end.  These  have  finished  their  course,  under 
the  names  of  Drusiana  and  Basilla.  The  rest  were  gathered 
in  again  by  the  spirit  of  the  world.  How  the  Superinten- 
dent must  have  felt  through  all  this,  can  well  be  imagined. 
He  knew  well  that  it  all  would  be  reckoned  to  his  account 
and  to  that  of  the  good  that  had  been  entrusted  to  him.  He 
was  so  little  proud  of  it  that,  on  the  contrary,  he  used  to  say 
that  God  had  sent  all  these  people  to  him  to  humble  him; 
wherein  many  of  them  spared  no  pains.  He  was  to  each 
that  which  each  one  sought  in  him — to  this  one  a  savour  of 
life  unto  life,  to  that  one  a  savour  of  death  unto  death. 

Before  I  close  this  chapter  what  happened  in  the  coun- 
try with  a  Frenchman  named  John  Reignier  must  yet  be 
reported.  He  was  a  native  of  Vivres  in  Switzerland,  and 
professed  to  have  been  awakened  in  his  seventh  year;  but  he 
was  not  completely  rid  of  the  upspringing  flames  of  mascu- 
linity within  him.  He  came  into  the  Settlement  just  at  a 
time  when  the  Solitary  Brethren  were  in  deepest  earnest; 
but  they  had  not  the  gift  of  discerning  the  spirits,  so  that  he 
could  insinuate  himself  among  them  through  false  powers  of 
light.  The  Superintendent,  to  whom  this  person's  true  con- 
dition was  manifest,  warned  them  against  his  sedudlion. 
But  they  were  already  so  taken  up  with  the  man  by  reason 
of  his  semblance  of  holiness,  that  these  warnings  did  not 
impress  them.  As  in  everything  he  avoided  the  middle 
path,  he  at  length  led  them  into  strange  extravagances,  so 
that  they  bound  themselves  with  him  not  to  eat  any  more 
bread.  Accordingly  they  gathered  a  great  store  of  acorns. 
But  judgment  followed  them,  so  that  their  store  of  provis- 
ions was  devoured  by  worms.  He  even  went  further,  and 
taught  them  that  it  belonged  to  holiness,  after  the  example 
of  Elijah  and  other  saints,  not  to  dwell  in  any  house.  The 
Superintendent  finally  determined  to  bring  the  affair  to  an 
end,  and  prevailed  upon  the  Brethren  to  build  a  hut  for  the 


68  CHRONICON    EPHRATENSE. 

man,  hard  by  the  Settlement,  where  he  was  maintained  at 
the  general  expense.  At  last,  however,  he  lost  his  reason, 
whereupon  the  Brethren  riH  themselves  of  him.  Afterwards 
he  joined  himself  to  one  Gemaehle  by  name,  b}^  whom  he 
had  himself  baptized.  The  two  then"  went  through  the 
country  as  Apostles.  As  such  they  aroused  much  attention 
everywhere,  especially  in  New  York  in  the  Jew-school. 
Such  is  the  power  of  perv^ersion.  At  length  he  made  a 
journey  of  600  miles,  with  bare  head  and  feet,  through  the 
great  wilderness  to  Georgia,  where  he  joined  himself  to  the 
Moravian  Brethren,  who  took  him  to  Herrenhaag,  where  the 
Ordinarms  Fratriini^  wedded  him  to  a  wife,  with  the  follow- 
ing wedding  discourse:  "  See,  dear  Brethren,  here  is  a  proud 
saint  from  America,  whom  God  hath  cast  down  so  that  he 
must  now  celebrate  a  marriage  with  a  public  harlot."  This 
would  have  been  a  good  opportunity  for  him  to  humble 
himself;  but  instead  he  repaid  these  kind  offices  w4th  evil, 
which  was  published  to  his  shame  in  Frankfurt.  Never- 
theless for  a  while  all  went  according  to  his  wishes;  for  they 
sent  him  as  a  laborer''  to  St.  Thomas.  But  when  from  there 
he  came  to  Bethlehem,  and  they  were  going  to  bring  him 
tinder  the  strict  regulations  of  the  congregation,  he  left  their 
communion  again.  Thereupon  he  came  to  the  Superinten- 
dent a  second  time,  who  took  his  Delilah  from  him  and  put 
her  into  the  Sisters'  Convent,  at  which  he  rejoiced  and  had 
himself  received  into  the  Brothers'  Convent.  But  his  wife 
became  regretful  and  demanded  her  husband  again,  to  which 
he  was  forced  to  yield  against  his  will;  this  gave  him  such  a 
shock  that,  for  the  second  time  in  the  Settlement,  he  lost  his 
reason.  When  he  came  to  himself  once  more,  the  old 
brother-hatred  towards  the  Superintendent  again  became 
alive  in  him,  so  that  he  uttered  many  slanders  against  him 
and  his  about  whoremongering.  But,  as  the  name  of  Brother 
M^as  therefore  taken  from  him,  he  and  his  wife  moved  away, 
and  at  length  he  ended  his  restless  life  at  Savannah  in 
Georgia.  God  be  merciful  to  him  on  the  day  of  judgment  ! 
To  this  time  it  yet  belongs  that  the  Superintendent  with 

^  [Count  I^icholas  Lewis  von  Zinzendorf]. 

"[Minister  or  Assistant]. 


A    HISTORY   OF    EPHRATA.  69 

several  Solitary  Brethren  made  a  visit  to  Oley,  where  the 
powers  of  eternity  were  remarkably  manifested.  They  came 
into  a  honse  where  the  daughter  was  a  bride,  who  at  first 
sight  let  herself  be  so  overpowered  with  these  forces  that  her 
earthly  bridal  love  fell  dead  before  them.  Without  the 
bridegroom's  knowledge  she  followed  the  visitors,  and  in  the 
Settlement  took  her  vows  of  eternal  virginity  amono-  the 
original  Sisters.  Whereupon  her  parents  followed  her;  but 
she  continued  to  shine  among  her  sex  by  her  virtuous  walk, 
until  at  last,  under  the  name  of  Berenice,  she.  finished  her 
course,  which  is  recorded  in  heaven,  because  for  her  future 
glory's  sake  she  denied  herself  her  carnal  bridal-couch  here 
below. 


CHAPTER  XIII. 
Concerning  a  New  Awakening  in  Tulpehocken. 

It  is  again  necessary  to  make  an  excursion  from  our  main 
subjecft,  in  order  to  trace  matters  to  their  origin;  which  may 
also  serve  as  an  introdu6lion  to  the  church  history  of 
Pennsylvania.  For  since  those  whom  God  appointed  for 
this  work  were  chosen  out  of  all  denominations,  we  are 
necessarily  led  to  touch  upon  the  church  history  of  the 
land.  About  the  year  1726  the  first  high-German  Reformed 
preacher,  Weiss  by  name,  arrived  in  Pennsylvania.  He  was 
born  at  Stebbach,  a  Palatine  place  in  the  Neckar  valley; 
studied  at  Heidelberg,  and  finished  his  course  in  Kosche- 
hoppen^  in  the  county  of  Philadelphia.  The  second,  P. 
M.  ^  by  name,  followed  him  in  1730.  He  was  born  in  the 
Upper  Domain  of  Lantern  in  the  Palatine  Ele6torate,  and 
studied  at  Heidelberg  with  the  preceding.  In  the  year  1731 
Bartholomew  Rieger  also  came.  He  was  born  at  Upper 
Ingleheim  in  the  Palatine  Ele6lorate;  studied  at  Basle  and 
Heidelberg,  and  was  gathered  to  his  fathers  at  Lancaster 
where  he  was  stationed.  About  this  time  there  were  great 
disturbances  in  church  circles  in  Pennsylvania,  so  that  many 
were  made  so  confused  that  they  no  longer  knew  what  to 
believe.  At  that  time  the  region  of  Dulpehakin^  was 
settled  entirely  by  Protestants.  These  had  agreed  among 
themselves  not  to  suffer  among  them  any  who  were  differ- 
ently minded;  so  that  many  who  were  of  like  persuasion 
came  to  them.  But  shrewdly  as  they  contrived  it,  God  yet 
at  last  set  up  his  candle  on  a  candlestick  in  that  then  dark 
region,  as  will  soon  be  narrated.  These  now  had  called  the 
afore-mentioned  P.  M.  to  be  their  teacher,  which  office  he 
served  among  them  and  in  other  places  during  four  years. 
The  Superintendent,  after  he  had  heard  that  two  young 
preachers  had  come  into  the  country,  who  stood  in  good 

(70) 

^[Conshohocken].     » [Peter  Miller]. 
'[Tulpehocken]. 


A    HISTORY   OF    EPHRATA.  ']! 

repute  as  to  their  chara6ler,  and  also  thought  well  of  his 
work,  aware  of  his  own  inability  in  view  of  the  important 
work  before  him,  thought  in  his  foolishness  that  this  w^ork 
would  be  better  carried  out  if  God  would  provide  one  of 
these  young  preachers  for  him,  for  which  also  he  often 
bowed  his  knees  before  God.  This  led  to  important 
matters.  For  the  Superintendent  soon  after  found  occasion 
to  make  a  visit  to  Tulpehocken  with  several  of  his  disciples, 
where  he  was  received  by  the  teacher  and  elders  with  the 
consideration  due  to  him  as  an  ambassador  of  God;  while  on 
his  return  the  teacher  and  C.  W.,*  an  elder,  accompanied 
him  over  the  mountains  for  six  miles.  The  result  of  their 
visit  in  Tulpehocken  was  that  the  teacher,  the  elders,  and 
several  others  withdrew,  from  the  church;  whereupon  a 
venerable  Pietist,  by  the  name  of  Casper  Leibbecker,  took 
the  teacher's  place  in  the  church. 

Among  these  seceders  was  C.  W.,  an  elder  of  the  Lutheran 
faith,  a  man  who  had  received  from  God  remarkable  natural 
gifts  and  sound  judgment,  and  therefore  carried  great  weight 
with  him  into  whatever  sphere  he  might  turn,  whether  that 
of  nature  or  of  the  church.  He  was  the  teacher's  main 
stay,  for  they  were  on  intimate  terms  together,  which  death 
itself  did  not  destroy.  But  now  the  question  was,  what  to 
do  further.  For  where  was  there  a  church  that  had  greater 
spiritual  strength  than  the  mother-church  which  they  had 
left?  And  to  enter  into  a  fruitless  separatism,  or  even  to 
join  hands  with  the  Ishmaelites,  Laodiceans,  Naturalists,  or 
yet  Atheists,  of  whom  the  country  was  full,  and  who  all  had 
forsaken  their  mother-church — this  was  not  according  to 
their  mind. 

In  the  meantime  C.  W.  visited  the  Superintendent  in  his 
solitude  in  the  Settlement.  During  this  visit  he  was  so 
enmeshed  by  the  Philadelphian  "little  strength "°  that 
Wisdom  finally  drew  him  into  her  net.  Among  other  things 
the  Superintendent  asked  him,  what  the  young  preachers 
were  doing;  and  when  he  heard  that  B.  R.  had  taken  a  wife, 
he  sighed  deeply  and  said,  "Good  God!  they  are  spoiling  in 
one's  very  hands.  But,"  he  continued,  "what  is  the  other 
■* [Conrad  Weisser].  ^\_Vide  Rev.  Ill,  8]. 


72  CHRONICON   EPHRATENSE. 

one  doing?  "  He  was  told  that  he  was  engaged  in  building. 
"Ay,  ay,"  he  replied,  "let  him  build  on;  he  has  but  little 
more  time  left."  That  he  spoke  this  in  a  prophetic  spirit, 
was  shown  by  the  result  that  soon  followed.  On  retiring, 
the  Superintendent  promised  him  a  visit,  which  also  followed 
soon  after,  though  then  taking  in  only  his  house  and  the 
teacher.  Not  long  afterwards,  however,  he  made  another 
extended  visit  thither,  on  which  the  spirit  of  revival  spread 
itself  over  that  entire  region,  so  that  all  doors  were  opened 
unto  him;  though  it  was  remarked  that  this  awakening  was 
confined  within  certain  limits.  As  everybody  hoped  from  its 
failures  and  mistakes  that  the  new  awakening  in  Conestoga 
would  come  to  nothing,  so  many  were  now  concerned  as  to 
what  would  come  out  of  this  movement  in  Tulpehocken;  for 
it  was  well  known  that,  wherever  these  people  might  land, 
they  would  bring  great  weight  with  them.  But,  good  God  ! 
a  great  hill  had  yet  to  be  surmounted  ere  that  disgrace  was 
overcome  which  distinguished  God's  people  from  the  children 
of  this  world.  And  this  rested  so  heavily  upon  the  Settle- 
ment at  that  time  that  superhuman  power  was  needed  to 
break  through  it. 

In  this  whole  matter,  however,  God  made  use  of  the 
faithfulness  of  the  afore-mentioned  C.  W.  For  through  his 
prudence  it  was  that  a  great  visitation,  in  which  the  heads 
of  the  revival  were  engaged,  came  to  the  Settlement.  Now 
it  was  that  the  Superintendent  had  the  wished-for  oppor- 
tunity to  spread  his  net  and  catch  men  for  the  virgin  Sophia; 
especially  did  he  hope  that  his  prayers  with  reference  to  the 
teacher  would  now  be  fulfilled.  Accordingly  he  took  him 
into  his  house,  and  after  he  had  spoken  various  things  with 
him  concerning  the  counsels  of  God  towards  fallen  man,  he 
at  last  came  to  the  point,  and  said  he  should  let  himself  be 
baptized.  To  this  the  answer  was  difficult;  for  since  holy 
baptism  is  a  transplanting  into  the  death  of  Christ,  it  was 
easy  to  suppose  that  it  was  done  not  only  for  the  good  name's 
sake,  but  also  for  that  of  the  right  of  citizenship  in  the 
world,  and  of  all  the  privileges  derived  from  Adam  onward. 
But  here  it  was.  Nothing  ventured,  nothing  won.  After 
they  had  settled  this  important  point,  all  difficulty  about  the 


A    HISTORY   OF    EPHRATA.  73 

others  was  soon  overcome.  Accordingly  they  were  baptized 
together  under  the  water,  after  the  teaching  of  Christ;  which 
was  done  on  a  Sabbath  in  May  of  the  year  1735.  Thus  the 
teacher,  schoolmaster,  three  elders,  besides  various  other 
households,  went  over  from  the  Protestants  to  this  new 
awakening;  while  for  some  time  after  the  door  was  kept  open 
for  the  Babylonian  refugees.  The  Solitary  Brethren  har- 
vested two  Brethren  in  this  awakening,  of  whom  one,  Jemini 
by  name,  has  finished  his  course;  while  the  other  is  still 
engaged  in  his  daily  labors.  The  Sisters  also  had  an  addi- 
tion, but  only  one  of  them,  under  the  name  of  Thekla, 
remaiijed  faithful  to  the  end.  Soon  after  the  Brethren 
erected  a  solitary  residence  for  the  teacher  at  the  foot  of  a 
high  hill  in  Tulpehocken,  where  however  he  lived  no  longer 
than  till  the  next  November,  At  the  time  the  work  of  God 
was  much  oppressed,  and  it  was  dangerous  for  a  Brother  to 
travel  on  the  highways.  The  report  of  this  great  conversion 
filled  not  only  this  and  neighboring  countries,  but  penetrated 
even  into  Germany.  The  Doclores  warned  their  candidates 
against  this  country;  and  wrote  to  the  preachers  here  that 
they  should  not  concern  themselves  about  the  matter  as  it 
was  only  a  fire  of  straw;  yet  there  might  come  from  it  a  new 
"Evische  Rotte." 

Soon  after  this  important  event,  the  Superintendent  made 
another  visit  to  Tulpehocken,  on  which,  after  treating  much 
of  the  work  of  God,  he  handed  this  new  congregation  over 
to  the  teacher  again,  with  the  announcement  that  now  he 
would  have  an  addition  to  his  charge,  even  though  he  should 
wish  to  resume  the  office  where  he  had  left  it.  This  he  said 
to  try  him;  for  he  was  very  much  concerned  that  this 
awakening  should  remain  under  the  Spirit's  power,  and  not 
be  sold  under  his  spirit.  The  teacher  requested  a  night's 
time  for  refle(5lion;  and  it  was  his  great  good  fortune  that 
next  day  he  declined  the  offer,  for  there  were  already  others 
waiting  for  it.  Now  the  matter  stood  thus  under  the  Govern- 
ment Above:  that  besides  the  altar  in  the  Settlement  none 
other  could  be  ere6led;  but  these  good  people  were  not  yet 
emancipated  from  the  calf- worship,  and  therefore  hungered 
after  a  priest,  and  he  must  be  the  good  M.  W.      But  when  he 


74  CHRONICON    EPHRATENSE. 

again  had  to  retire  in  shame  and  disgrace,  as  formerly  at 
Falckner's  Swamp,  a  Solitary  Brother,  Elimelech,  was  given 
them,  a  born  priest,  who  possessed  all  the  endowments  for 
spiritual  perversion.  But  as  these  people  were  too  good  for 
perversion,  he  fared  even  worse  than  the  former.  It  must  be 
remembered  that  the  false  priest-spirit  is  inherent  in  all  flesh, 
but  becomes  manifest  only  at  an  awakening.  It  is  more 
difficult  to  overcome  than  the  devil  of  wdioredom;  for  as  the 
true  priest  receives  his  power  from  the  Virgin  above,  this 
one  derives  his  from  woman.  After  the  priestly  chair  was 
now  empty  again  among  the  awakened,  C.  W.  incautiously 
seated  himself  in  it,  and  thereby  opened  the  door  for  the 
tempter  to  try  him.  For  while  according  to  the  manner  of 
those  times  matrimonial  bonds  were  considerably  weakened 
through  baptism,  there  were  spiritual  courtings  through 
which  the  void  in  his  side  might  easily  have  been  filled 
again;  although  the  temptation  thereto  lay  only  in  the 
conditions,  while  the  will  for  it  was  not  there.  The  Super- 
intendent once  washed  his  feet,  and  as  he  noticed  from  the 
feeling  of  the  feet  to  what  temptations  he  was  most  exposed, 
he  said  to  him:  "The  Brother  must  take  heed  against  the 
female  sex."  Nevertheless  the  blood-avenger  meanwhile 
got  him  into  his  power  and  tried  to  destroy  him.  (Mark, 
dear  reader,  this  account  agrees  with  that  of  Zipporah;"  for 
she  did  not  belong  to  Moses'  people,  wherefore  also  Moses 
sent  her  home  again.  That  she  saved  her  son  from  the 
destroying  angel  through  the  blood  of  the  covenant,  showed 
great  wisdom  in  her).  He  hurriedly  notified  the  Superinten- 
dent and  sought  his  aid,  who  paid  him  a  visit,  when  they 
opened  their  hearts  to  each  other  in  private;  whereupon  the 
Superintendent  took  his  burden  upon  himself,  so  that  the 
good  Brother  was  freed  from  all  temptation.  The  traveling- 
companions  of  the  Superintendent  knew  nothing  of  this;- 
but  on  the  way  home  they  noticed  that  he  seemed  heavy- 
laden,  like  a  woman  in  travail,  while  his  countenance  was 
pale  and  shining.  No  one,  however,  ventured  to  speak  to 
him,  until  at  length  a  Brother  took  the  liberty  to  ask  him 
whether  God  required  him  to  enter  so  far  into  domestic 
^[Fide  Exod.  II,  21;  IV,  25]. 


A    HISTORY   OF    EPHRATA.  75 

matters  and  to  assume  such  burdens?  To  which  he  only 
made  reply  with  kindly  looks.  Such  labors  the  Superin- 
tendent frequently  had  in  those  days,  but  as  few  ever  knew 
his  secrets,  it  all  remained  hidden.  Once  a  Sister  of  the 
household  confessed  to  him  an  act  of  adultery,  committed 
before  her  conversion,  which  he  faithfully  kept  to  himself  as 
a  secret  of  the  confessional,  until  she  fell  away  again  from 
the  testimony,  when  he  revealed  the  whole  affair. 

In  this  severe  trial  this  Brother  [C.  W.]  in  his  God- 
enamored  condition  found  himself,  and  because  he  did  not 
take  sufficient  heed  to  himself  the  tempter  assailed  him 
anew,  and  would  probably  have  overcome  him,  had  not  God 
put  it  into  the  heart  of  the  Sister  to  seek  out  the  covenant 
and  have  herself  rebaptized  by  the  Superintendent.  Then 
the  cords  of  the  tempter  were  torn,  and  they  again  became 
as  strangers  to  each  other. 


'^W^ 


CHAPTER  XIV. 

Bphrata  is  Occupied  by  the  Solitary  op  both  Sexes; 
Divine  Worship  is  Instituted;  and  the  Communal  Life 
Introduced. 

After  the  Superintendent  through  this  awakening  in  Tul- 
pehocken  had  received  valuable  re-inforcements  for  his  divine 
work,  and  thereby  was  made  aware  that  God  was  with  him, 
he  took  advantage  thereof,  and  instituted  measures  for  build- 
ing a  meeting-house  to  God's  glory;  for  hitherto  the  meetings 
had  been  held  in  private  houses.  For  its  erection  both  the 
Solitary  and  householders  willingly  contributed  their  share. 
The  structure  contained,  besides  the  hall  for  meetings,  also 
large  halls  fully  furnished  for  holding  the  Agapce^  or  love- 
feasts,  besides  which  there  were  also  cells  built  for  the 
Solitary,  after  the  manner  of  the  old  Greek  church.  At 
that  time  it  happened  that  a  housefather  handed  over  his 
daughter,  a  young  lass,  to  the  Superintendent,  with  the 
request  that  he  should  bring  her  up  to  the  glory  of  God. 
Anyone  else  would  probably  have  declined  such  a  present; 
but  he  regarded  the  matter  as  a  providential  leading,  received 
her,  and  had  her  serve  him  for  a  purpose,  namely,  to  found 
the  Order  of  Spiritual  Virgins.  She  with  two  others  were 
given  a  residence  in  the  second  story  of  the  church-building 
just  mentioned;  which  latter  was  named  Kedar.  These  four 
Sisters  were  the  first  who  bound  themselves  by  a  pledge  to  a 
communal  life;  but  the  one  who  gave  the  first  occasion  to  it, 
at  last  forsook  again  the  narrow  way  of  the  cross,  and  joined 
herself  to  a  man,  after  having  lived  in  their  convent  many 
years,  under  the  name  of  Abigail.  Soon  after  this  the 
Superintendent  quartered  four  Solitary  Brethren  in  the  lower 
story  of  this  house;  which  increased  the  suspicion  against 
them,  for  no  one  would  believe  that  matters  could  go  on 
properly  thus.  The  Superintendent,  however,  cared  more  to 
have  an  essential  separateness,  than  that  there  should  be  an 

(76) 


A   HISTORY   OF   EPHRATA.  "JJ 

outward  appearance  thereof  which  might  not  be  real.  Con- 
sequently there  finally  came  to  be  as  unrestrained  a  life  in 
the  Settlement  as  though  all  were  of  the  same  sex.  It  must 
be  granted  the  Superintendent  that  in  this  respe^l  he  went 
further  than  some  before  him  in  the  conventual  or  celibate 
life;  for  where  others  went  out  of  the  way  of  danger,  he 
plunged  his  followers  into  the  midst  of  it. 
■  When  the  house  Kedar  was  finished,  a  general  love-feast 
was  held  in  it,  contributed  by  the  households  to  the  glory  of 
God  who  had  made  known  his  wonders  in  these  heathen 
lands.  Messengers  were  sent  out  into  the  country  to  invite 
to  it  all  friends  and  well-wishers.  How  greatly  this  dis- 
pleased the  Prince  of  Darkness  may  be  judged  from  the  fadl 
that,  at  this  very  time,  at  midnight,  the  Superintendent  was 
so  severely  belabored  with  blows  from  an  invisible  power 
that  he  was  forced  to  take  refuge  with  the  nearest  Brethren; 
upon  whose  authority  it  is  here  mentioned.  After  this, 
although  the  love-feast  was  held,  only  a  few  of  the  invited 
guests  came;  and  these  were  more  offended  than  edified 
thereby,  because  they  saw  how  a  Brother  during  the  feet- 
washing  kissed  the  Superintendent's  feet,  and  said  :  "These 
feet  have  made  many  a  step  for  our  welfare."  Soon  after 
this  the  Superintendent  instituted  a  visitation  through  the 
country  as  far  as  New  Jersey.  It  consisted  of  twelve  fathers  of 
the  congregation,  and  everywhere  occasioned  great  wonder, 
partly  because  so  many  respectable  men  pennitted  them- 
selves to  be  governed  by  so  humble  and  despised  an  instru- 
ment, and  also  because  they  saw  among  them  a  man  so 
famous  in  the  land  as  C.  W.  For  the  latter  was  so  far 
brought  down  by  works  of  penance,  and  had  let  his  beard 
grow,  that  hardly  anybody  recognized  him;  besides  which  he 
had  voluntarily  offered  up,  for  the  glory  of  God,  a  part  of 
his  possessions  towards  the  upbuilding  of  this  new  economy. 
Even  before  Kedar  was  quite  completed,  the  nightly  divine 
services  among  the  Solitary  in  the^£ttlement  had  been  com- 
menced. They  were  called  iJSfight  Watches,  and  were  held 
at  midnight,  because  at  that  hour  the  advent  of  the  Judge 
was  expected.  At  .first  they  lasted  four  hours,  so  that  from 
this  severe  spiritual  exercise  one  had  to  go  at  once  to  one's 


78  CHRONICON    EPHRATENSE. 

physical  work,  which  was  a  sore  crucifixion  of  the  flesh; 
afterwards,  however,  the  time  was  fixed  at  two  hours.  At 
\  first  the  Superintendent  himself  presided  at  them,  particu- 
larly when  both  sexes  met  together;  and  he  did  so  with  such 
power  of  the  Spirit  that  he  never  let  them  come  to  the 
bending  of  the  knee  so  long  as  he  noticed  that  a  ban  was  on 
them  and  there  had  been  quarrels,  when  he  had  to  have 
recourse  to  scolding  until  finally  their  eyes  became  wet  with 
tears.  Moreover  he  taught  them  on  both  sides,  as  a  priestly 
generation,  to  lift  up  hands  unto  God  on  behalf  of  the 
domestic  household,  which  was  so  sorely  bound  under  the 
yoke  of  the  world;  and  that  this  was  the  continual  service 
of  God.  In  succeeding  times  he  withdrew  from  this  service, 
out  of  consideration  for  the  work,  lest  it  might  become  con- 
strained on  his  account,  and  waited  upon  God  in  his  own 
house  of  watching.  Then  each  meeting  had  to  help  itself 
as  well  as  it  could;  though  whenever  quarrels  arose  at  the 
service,  and  he  was  asked  for  help,  he  never  failed  to  give  it. 

This  record  would  be  imperfedl  if  here  were  not  inserted 
Iris's^' an  account  of  the  zeal  of  the  congregation.  For  after 
^'fit  had  taken  the  Superintendent  as  its  priest,  the  worship  of 
J  the  congregation  lay  nearest  his  heart.  The  confidence 
!  which  every  household  at  that  time  yet  felt  towards  him  (for 
as  yet  there  was  no  one  who  doubted  his  divine  mission,) 
was  such  that  all  their  real  and  personal  possessions  were  in 
his  hands,  and  they  would  not  have  refused,  at  a  mere  wink 
from  him,  to  give  up  all  for  the  glory  of  God.  .At  that  time 
every  house  in  the  congregation  stood  open  to  the  poor. 
Accordingly  when  such  persons  applied  to  the  Superinten- 
dent, as  was  common,  he  would  ask  one  housefather  after  the 
other,  during  meeting,  whether  he  had  any  money;  and  he 
was  seldom  disappointed  in  his  confidence  in  them.  Was 
there  any  charitable  work  to  be  done,  then  an  investigation 
was  made  after  meeting,  and  his  work  for  the  following  week 
appointed  for  each  member  who  was  able,  when  often  many 
an  one  devoted  his  own  share  to  the  use  of  the  poor.  This 
method  continued  for  many  years,  but  has  now  been  abro- 
gated by  death. 

In  aiitumn  of  the  year  1735  all  the  Solitary,  of  both  sexes, 


A    HISTORY   OF    EPHRATA.  79 

who  had  dwelt  as  settlers  scattered  through  the  country, 
moved  to  the  Settlement.  Thus  this  holy  mode  of  life,  over 
which  God  had  poured  out  the  powers  of  the  new  world, 
was  brought  to  its  end  in  Pennsylvania,  and  will  hardly  be 
revived  again;  for  other  schools  afterwards  arose,  and  when 
God  wants  to  transfer  any  one  to  a  higher  duty,  he  makes 
his  former  estate  to  be  sinful  for  him,  otherwise  would  no 
one  be  brought  to  renounce  it.  In  this  same  movement  the 
afore-mentioned  teacher  of  Tulpehocken  in  a  letter  to  the 
Superintendent  asked  to  be  taken  up  in  the  Settlement. 
The  Brethren  did  not  think  that  such  an  one  would  be  able 
to  endure  the  severe  mode  of  life,  and  advised  against  his 
reception.  But  the  Superintendent  had  greater  faith,  and 
through  his  mediation  he  moved  into  the  Settlement  that 
autumn  yet,  and  several  of  his  household  followed  him. 
The  rest  fell  away  again  from  their  testimony. 

After  the  meetings  had  been  held  for  a  short  time  in  Ke- 
dar,  the  following  changes  took  place:   A  widower  of  prop- 
erty in  the   congregation,   Sigmund    Landert  by  name,  felt 
himself  obligated  in  his  conscience  to  offer  up  his  possessions 
to  the  glory  of  God;    wherefore  he   asked  the  Superinten-,  . 
dent's  advice,  who  counseled  him  not  to  do  it.     But  he  soonl* 
came  again,  full  of  sorrow,  and  made  this  proposition,  namely: ' 
that  if  he  and  his  two  daughters  would  be  received  into  the 
Settlement,  he  would  build  out  of  his  means  another  house 
of  prayer  adjoining  Kedar,  besides  a  dwelling-house  for  the 
Superintendent;  then  Kedar  might  be  changed  into  a  Sis- 
ters' Convent.     This,  the  Superintendent  saw,  was  from  God, 
and    accordingly  agreed  to  his  request.      Here  one  can  see 
how  in  those  days  the   Spirit  reigned   and  manfully  urged 
them  on,  with  the  power  of  apostolic  times,  to  a  communal 
life.      More  such  cases  occurred  in  those  times.      Among  the 
rest,  a  housefather  sold  his  property,  and,  in  apostolic  wise, 
laid  the  price  thereof  at  the  Superintendent's  feet;  who  used 
it  for  God's  glory,  and  incorporated  him  and  his  family  in  :• 
the  household  at  Ephrata,  where,  after  much  faithfulness  in  ■ 
God's  work,  he  ended  his  course  under  the  name  of  Maca-  ' 
rius.     The  eredlion  of  the  church  now  went  forward  without 
hindrance;  for  the  housefather  before  referred  to  brought  all 
his  possessions  into  the  Settlement,  besides  his  two  daughters. 


8o  CHRONICON    EPHRATENSE. 

who  entered  the  Sisters'  Convent.  The  younger  of  them  had 
recourse  to  the  world  again;  but  the  older  entered  into  her 
rest,  at  this  same  Convent,  in  November  of  the  year  1773. 
Their  father,  however,  who  was  a  skillful  mechanic,  rendered 
good  service  in  building  up  the  Settlement;  and  after  a  holy 
poverty  and  abnegation  of  all  things  had  become  his  portion, 
he  went  home  to  his  eternal  fatherland  under  the  name  of 
Sealthiel;  he  had  proved  by  his  example  that  a  domestic 
household  may  be  dissolved  through  the  heavenly  call. 

This  house  was  a  sightly  stru6lure,  furnished  with  a  hall 
for  love-feasts,  and  one  for  meetings,  which  had  two  "port- 
kirchen"  for  the  use  of  the  Solitary,  besides  a  gallery  occu- 
pied by  gray-haired  fathers;  here  and  there,  moreover,  texts 
in  black-letter  were  hung.  This  beautiful  building,  after 
having  stood  about  four  years,  was  razed  to  the  ground 
again,  the  cause  of  which  can  scarcely  be  comprehended  by 
human  reason;  the  standard  is  too  limited.  The  Superin- 
tendent's followers  were  confounded  in  him,  and  knew  not 
whether  the  erection  or  the  destrudlion  of  this  house,  or 
both  were  from  God.  Other  persons  held  him  to  be  a 
sorcerer,  and  said  he  had  made  fools  of  his  people.  It  is 
probable  that  a  hidden  Hand  made  use  of  him,  in  this  wise 
symbolically  to  represent  the  wonders  of  eternity,  after 
which  the  veil  was  again  drawn  over  the  affair;  for  there  is 
a  likeness  in  its  histor\'  to  that  of  the  temple  at  Jerusalem, 
which,  after  it  was  scarcely  finished,  was  plundered  by  the 
king  of  Egypt.  Since  a  dwelling  had  been  eredled  for  him 
adjoining  this  building,  he  was  now  for  the  second  time 
obliged  to  abandon  his  seclusion  and  therefore  removed  into 
the  confines  of  the  Sisterhood.  Here  God  made  use  of  him 
to  found  their  Order;  whereupon  he  devoted  himself  wholly 
unto  them.  For  it  is  to  be  known  that  at  his  first  awakening 
at  Heidelberg  he  came  unto  the  Virgin  above,  through  whom 
the  whole  creation  is  restored  again  to  God,  and  who  was 
enamored  of  his  Ihnbiim  beyond  measure,  which  was  one 
cause  of  his  many  sufferings,  for  she  wished  to  have  him 
feminine  and  quite  subje6l  unto  herself,  whereas  he  was  still 
possessed  of  the  ardor  of  rising  manhood.  Now  however  the 
graft    of    the    upper   virginhood   was    through   him    to   be 


A    HISTORY   OF    EPHRATA.  8 1 

implanted  in  others  for  the  spread  of  God's  kingdom. 
Wherefore  his  spiritual  daughters  were  sent  unto  him  in  the 
bloom  of  youth;  all  of  whom,  without  distindlion,  he 
received.  Whoever  came  to  him  at  that  time  saw  with 
astonishment  his  whole  house  filled  with  his  spiritual 
daughters;  and  as  he  then  had  reached  his  fortieth  year,  it 
is  easy  to  imagine  what  temptations  he  had  to  endure  in  his 
natural  body,  in  reference  to  which  he  once  declared  that  he 
had  really  first  learned  to  know  his  Father  in  his  fortieth 
year.  Before  his  death  also,  he  placed  among  the  many 
blessings  God  had  shown  him  this,  that  he  had  preserved 
him  from  the  allurements  of  the  female  sex. 

At  this  same  time  when  the  female  part  was  incorporated 
in  his  household,  and  while  the  Brothers'  Convent  was  being 
built,  the  Superintendent  was  impelled  to  lay  the  founda- 
tions of  the  communal  life.  Accordingly  all  provisions  were 
delivered  to  the  Sisters  in  their  kitchen,  who  daily  prepared 
a  supper  for  the  entire  Settlement  in  a  large  dining-hall, 
they  being  separated  from  them  by  a  dividing  screen. 
Everything,  withal,  was  done  in  order  and  reverently  accord- 
ing to  the  leading  of  the  Holy  Ghost,  and  under  the  super- 
vision of  the  Superintendent,  so  that  the  powers  of  the  new 
world  were  markedly  manifested.  After  this  had  continued 
for  half  a  year,  and  the  common  household  of  the  Sisters 
had  been  dedicated,  the  Brethren  were  again  dismissed  in 
peace,  and  the  Superintendent  restored  to  them  their  pre- 
scribed rations. 

At  this  time  the  Lection^s  were  first  instituted  in  the 
Settlement;  namely,  the  Superintendent  ordered  that  weekly, 
on  the  evening  of  the  sixth  day,  every  one  should  examine 
his  heart  before  God,  in  his  own  cell,  and  then  hand  in  to 
the  Superintendent  a  written  statement  of  his  spiritual  con-  \i 
dition,  which  he  read  at  the  meeting  of  the  congregation  on  s 
the  following  Sabbath.  These  confessional  papers  were 
called  Lectioiics^  and  several  hundred  of  them  were  after- 
wards published  in  printed  form.  It  is  remarkable  that  the 
most  unlearned  and  simple-minded  stated  their  condition  so 
artlessly,  unreservedly,  and  simply  that  one  cannot  but  be 
astonished  at  their  simplicity. 

G 


CHAPTER  XV. 

New  Persecutions  are  Commenced  ;  in  Part  bv  the  Mem- 
bers OF  THE  Congregation. 

There  are  some  things  in  the  Superintendent's  conrse 
which  are  specially  remarkable  and  scarcely  can  be  under- 
stood. Such  is  this,  that  people  who  at  first  exalted  him  to 
the  heavens,  afterwards  became  his  worst  opponents.  In  the 
preceding  chapter  we  described  the  earnest  conversion  of  a 
Brother,  C.  W.  But  as  he  did  not  keep  watch  over  himself, 
there  grew  from  the  root  of  enmity  to  God  within  him,  w'liich 
had  not  been  killed,  an  antagonism  against  the  Superinten- 
dent, which  was  the  cause  of  his  renouncing  the  testimony 
of  God  again,  and  allowing  himself  to  be  taken  up  by  the 
world.  Since,  however,  God  finally  vindicated  his  glory  in 
him,  and  through  many  circuitous  by-wa3^s  brought  him 
back  to  his  first  love  and  the  wife  of  his  youth,  we  do  not 
hesitate  to  incorporate  in  this  histor}'  so  much  as  belongs 
here  of  the  mistakes  and  circumstances  of  this  remarkable 
man.  As  he  possessed  great  natural  talents  in  matters  per- 
taining to  the  government  of  the  land,  and,  besides,  was 
Indian  interpreter,  having  been  adopted  into  their  tribes,  so 
that  the  country  could  neither  wage  war  nor  make  peace 
with  the  Indians  without  him,  everybody  was  sorry  that  so 
useful  a  man  should  have  allowed  himself  to  be  fooled  so. 
Wherefore  Governor  Th.  who  then  was  ruler,  and  who  well 
understood  the  art  of  dissimulation,  took  measures  to  bring 
him  over  to  his  side  again,  to  cope  with  which  the  good 
Brother  was  by  no  means  competent.  The  former  took  hold 
of  the  matter  very  shrewdly,  spoke  in  praise  of  the  organi- 
zation at  Ephrata,  and  that  he  was  not  disinclined  to  come 
into  closer  relations  with  such  a  people.  This  he  could  well 
say,  for  he  went  to  the  trouble  to  visit  the  Settlement  with  a 
following  of  twenty  horses  and  accompanied  by  many  people 
of  quality  from  Virginia  and  Maryland.  He  was  worthily 
received  by  the  Brethren,  though  the  Superintendent  and 
(82) 


A    HISTORY   OF    EPHRATA.  83 

the  Mother  Superior  of  the  Sisters  held  themselves  aloof. 
He  declared  himself  well  pleased  with  the  institution.  But 
when  he  saw  that  the  families  also  had  an  own  household  in 
the  Settlement,  he  wanted  to  know  what  the  objedl  of  this 
was  ;  and  on  being  told  that  they  too  had  entered  the  celibate 
state,  he  regarded  it  as  something  curious.  Having  made  a 
favorable  impression  on  the  Brother  [C.  W.],  he  now  ten- 
dered him  the  office  of  a  justice  of  the  peace,  which  the 
Brother  would  no  doubt  have  gladly  accepted  if  it  were  not 
against  the  principles  of  his  people;  he  did  so,  however,  only 
on  condition  that  the  congregation  would  permit  it.  There- 
upon at  his  request  a  council  was  held  to  decide  the  question 
whether  a  Brother  of  this  confession  might  be  allowed  to 
hold  a  governmental  office.  The  fathers  were  of  opinion 
that  this  could  not  be  done.  But  the  Superintendent 
thought  differently,  and  asked  them  whether  they  had  a 
right  to  restrict  a  Brother's  conscience.  And  when  he  [C. 
W.]  was  asked  about  it,  he  declared  that  his  conscience  did 
not  forbid  him  to  accept;  upon  which  full  liberty  was  granted 
him.  The  Governor  also  gave  him  the  privilege  to  with- 
draw from  court  whenever  such  matters  should  happen  to 
come  up  as  were  against  his  conscience. 

For  a  time  favorable  winds  blew  for  him  after  this,  and  he 
could  soon  be  seen  as  chief  justice  of  court  seated  beneath 
the  crown  wearing  his  accustomed  beard.  At  length,  how- 
ever, his  office  came  to  occupy  him  so  much  that  he  became 
estranged  from  his  Brethren.  He  first  and  most  severely 
took  offence  at  his  tried  friend  the  Superintendent  himself, 
of  which  the  latter  was  himself  the  cause,  for  he  loved  the 
good  Brother  more  than  he  could  bear.  He  was  indeed  more 
than  once  repaid  for  his  love  in  such  coin,  so  that  he  used  to 
say,  that  he  trusted  no  one  until  he  had  been  aggrieved  by 
him.  The  occasion  for  his  being  offended  C.  W.  took  from  a 
remark  of  the  Superintendent,  who  told  him  that  once,  when 
he  stood  in  the  breach  for  a  deceased  Brother,  the  blood  was 
forced  from  his  finger  nails;  from  which  he  inferred  that  the 
Superintendent  must  think  himself  to  be  Christ.  Moreover, 
because  the  Superintendent  on  account  of  his  office  had  to 
be  in  the  Sisters'  Convent  a  great  deal,  he  forbade  him  this 


84  CHRONICON    EPHRATKNSE. 

under  penalty  of  severe  punishment;  because  he  took  for 
granted  that  things  were  not  as  they  should  be.  At  length 
he  was  given  an  opportunity  to  carry  out  his  purpose.  It 
was  thus:  One  of  the  first  spiritual  virgins  took  the  liberty 
to  propose  marriage  to  the  Superintendent.  And  when  he 
told  her  that  if  he  were  to  do  that  he  would  have  to  deny 
God,  she  insisted  on  it  no  more;  but  still  she  thought  he 
should  allow  her  to  assume  his  name.  And  when  he  declined 
this  also,  and  when  furthennore  her  younger  sister  after  the 
flesh  was  preferred  before  her  and  appointed  Mother  Superior 
of  the  Sisters'  Convent,  her  love  changed  to  hatred,  and  she 
sought  the  Superintendent's  life  at  the  risk  of  her  own.  For 
she  testified  to  the  afore-mentioned  C.  W.  that  she  and  the 
Superintendent  had  made  away  with  a  bastard  child.  This 
he  at  once  reported  to  the  Governor.  Just  at  the  time  when 
this  was  made  known  in  the  Settlement  the  Superintendent 
was  in  a  sad  condition,  as  the  powers  of  darkness,  whose  lords 
rule  in  the  air,  lay  heavily  upon  him,  in  addition  to  which 
sickness  came  from  without.  For,  though  he  lived  an  inno- 
cent life  before  God  and  men,  yet  this  did  not  prote6l  him 
against  the  tempter,  in  whose  domain  his  natural  body  had 
grown  up.  Meanwhile  two  Solitary  Brethren  were  sent  to 
him  [C.  W.],  who  implored  him  for  God's  sake  not  to  imbrue 
himself  in  innocent  blood;  to  whom  he  also  promised,  if  it 
were  possible,  to  withdraw  the  matter.  But  the  Governor 
wrote  to  him  that  he  should  give  the  witness  another  hearing, 
and  then  bring  the  case  before  the  court  at  Lancaster. 
Thereupon  he  had  another  hearing  of  the  witness  in  pres- 
ence of  a  housefather,  when  she  again  confessed  the  whole 
thing;  though  soon  after,  when  she  heard  that  her  own  life 
was  endangered,  she  took  it  all  back,  and  confessed  that  her 
temptations  had  brought  her  to  make  the  charge.  And 
since  she  no  longer  had  any  guardian,  she  married.  But 
just  after  she  was  wedded,  and  was  about  to  retire  to  the 
bridal  bed  of  the  old  Adam,  she  was  suddenly  called  into 
eternity;  which  we  consider  to  have  been  a  divine  favor 
rather  than  a  judgment. 

As  this  attempt  failed,  he  [C.  W]  again  sought  out  those 
who  had  been  his  acquaintances  before  his  conversion,  who 


A    HISTORY   OF    EPHRATA.  85 

rejoiced  over  him  exceedingly,  and  in  all  things  pnt  him  at 
the  head;  althongh  there  was  little  cause  for  rejoicing  over 
one  whose  conversion  had  been  such  a  failure.  He  may 
have  formed  many  plans  at  that  time  to  bring  to  naught 
the  judgment  of  God  against  fallen  man.  Once  he  tried  to 
prove  in  a  writing  that  Adam  had  been  created  for  nothing 
higher  than  the  natural  life;  that  God  had  offered  him  a 
higher  destiny  under  certain  conditions,  which  was  to  be 
attained  if  these  latter  were  fulfilled,  but  if  not,  then  he 
would  remain  as  he  had  been  created.  This  effort,  however, 
never  saw  the  light  of  day,  as  no  one  gave  any  countenance 
to  it. 

Another  incident  concerning  him  must  be  mentioned. 
When  he  saw  how  heavily  burdened  the  household  of  the 
congregation  was,  it  did  not  seem  right  to  him,  and  there- 
fore he  wrote  the  following  letter  to  the  organization: — "  C. 
W. ,  your  former  Brother,  has  the  following  to  say  to  you  in 
this  writing,  on  behalf  of  the  poor,  sighing  souls,  of  whom 
there  are  not  a  few  among  you,  who  are  groaning  day  and 
night  unto  God  because  of  the  heavy  Pharaohic  and  Egyp- 
tian bond-service  with  which  the  congregation  is  so  heavily 
laden  and  burdened  that  it  scarcely  can  endure  it  any  longer. 
Besides  which,  this  bond-service  is  much  worse  than  the 
Egyptian;  for  the  latter  was  for  the  payment  of  debts,  but 
with  that  under  which  the  congregation  is  in  bondage  no 
debts  can  be  paid.  Yea,  what  am  I  saying?  Pay?  The 
more  one  lets  oneself  come  under  this  service,  the  more  one 
sinks  into  debt.  But  they  who  withdraw  from  it,  because 
they  see  that  no  debts  can  be  paid  with  this  bond-service, 
and  that  one  cannot  fulfill  it  so  long  as  one  lives,  are  refused 
fellowship  as  though  they  were  evil-doers,  and  are  even  ex- 
pelled from  the  congregation,  etc."  Moreover  he  advised 
that  a  reformation  be  commenced  in  the  church  which  was 
very  necessary,  and  said  that  if  he  were  given  word  of  it,  he 
would  come  and  help  reform  the  church.  The  Superinten- 
dent made  this  letter  known,  but  it  was  not  taken  into  con- 
sideration, for  every  one  knew  that  it  had  been  written  du- 
ring temptation  and  with  no  good  purpose. 

After  this  all  remembrance  of  him  ceased  in  the  Settle- 


86  CHRONICON    EPHRATENSE. 

ment,  though  various  offices  in  the  worldly  life  were  heaped 
upon  him.  Meanwhile,  however,  God,  in  view  of  his  earlier 
faithfulness  in  the  work  of  God,  bore  him  in  mind,  and 
opened  the  door  of  his  long  spiritual  captivity,  so  that  he  vis- 
ited first  of  all  his  old  friend  P.  M.  at  the  Settlement.  And 
when  he  noticed  that  no  one  passed  severe  judgment  upon 
him,  he  also  hunted  up  the  Superintendent,  who  soon  be- 
came aware  that  the  good  once  done  for  him  had  not  been  in 
vain,  and  received  him  with  open  arms  of  love,  taking  him 
into  the  Sisters'  house,  where  his  old  acquaintances  rejoiced 
with  him  that  he  had  found  again  his  piece  of  silver  that  had 
been  lost.  Soon  after  the  congregation  assembled  for  a  love- 
feast,  at  which  he  by  partaking  of  the  holy  sacraments,  was 
re-incorporated  in  the  spiritual  communion;  although  we  wil- 
lingly yield  to  his  mother-church  the  honor  of  having  gar- 
nered in  his  body. 

Now  we  will  take  up  again  the  regular  course  of  our  story. 
The  fathers  in  the  Egyptian  deserts  practiced  works  of  love 
to  such  an  extent  that  with  the  earnings  of  the  harvest  they 
supplied  with  bread  the  poor  and  captive;  wherefore  Theo- 
dosius  and  other  Christian  emperors  absolved  them  from  all 
taxes.  The  Solitary  at  the  Settlement  were  an  Order  equally 
useful  to  the  human  race,  because  of  the  many  services  they 
rendered  to  the  poor  of  their  neighborhood;  wherefore  also 
they  insisted  that  similar  privileges  should  be  accorded  them. 
But  there  was  no  statute  to  that  efifedl  in  the  laws  of  the  land. 
Six  Brethren  however  joined  themselves  together  to  try  their 
fortune  (more  did  not  venture  to  make  the  attempt).  These 
refused  to  pay  tax,  so  that  their  neighbors  had  to  deliver 
them  up  to  prison,  which  they  did  very  willingly,  mingling 
their  malice  with  it;  for  they  hoped  that  it  would  become  a 
cause  for  persecuting  them.  Hardly  were  they  in  prison, 
however,  ere  the  rumor  went  forth  that  the  Sabbatists  in  Lan- 
caster County  were  being  persecuted,  so  that  crowds  stood 
all  day  before  the  prison  bars,  although  the  authorities  were 
quite  innocent,  and  had  no  hand  in  the  matter.  But  in  the 
congregation  there  was  great  fear  lest  a  persecution  might 
arise  in  which  all  one's  possessions  might  be  lost.  The  Su- 
perintendent,  however,   stood    up    for    them;    for   the   more 


A    HISTORY   OF    EPHRATA.  87 

Strange  the  circumstances  the  more  fulh'  he  rose  to  meet 
them.  After  they  had  been  prisoners  for  ten  days,  the  justices 
of  the  county  held  a  council,  and  gave  them  a  hearing,  when 
a  venerable  justice,  Tobias  Hendricks  by  name,  offered  to 
go  security  for  them  if  they  would  promise  him  to  appear  at 
the  next  court,  which  they  did,  and  therefore  were  released 
from  captivit}'.  May  God  recompense  him  for  this  adl  of 
love  on  the  day  of  judgment. 

At  the  following  May  Court  of  the  year  1737  they  were 
brought  up  for  a  hearing  before  the  Commissioners  and 
Assessors  of  Taxes,  over  whom,  w^hen  they  saw  before  them 
the  men  who  in  the  bloom  of  youth  had  raised  such  a  war-  . 
fare  against  the  world,  the  fear  of  the  Lord  came  so  that  they 
did  not  speak  to  them  otherwise  than  friendly,  and  offered 
them  every  favor.  The  first  question  was,  Whether  they 
would  be  loyal  subjects  of  the  king?  To  which  they  ans- 
wered respeclfully,  that  they  had  already  pledged  allegiance 
to  another  King,  and  therefore  could  obey  the  King  only  in 
so  far  as  his  rights  agreed  with  those  of  their  king.  The 
other  question  was.  Whether  they  would  pay  the  taxes? 
Answer:  "  Not  the  head-tax;  because  they  acknowledged  no 
worldly  authority's  right  over  their  bodies,  since  they  had 
been  redeemed  from  the  world  and  men."  Moreover,  they 
considered  it  unjust  that,  as  they  were  pledged  to  spend  their 
lives  in  their  present  condition,  they  should  be  measured  by 
the  same  standard  as  vagabonds,  and  be  made  to  pay  the 
same  tax  as  these.  If  they  would  consider  them  as  a  spiritual 
family,  however,  they  would  be  willing  to  pay  of  their  earthly 
possessions  according  to  what  was  just.  All  this  was  granted 
them,  and  remains  unchanged  to  the  present  day.  This  was 
the  last  time  that  the  Solitary  came  in  confli<5l  with  the  civil 
authorities.  The  latter  had  always  shown  themselves  of  a 
mild  and  Christian  chara(?ler.  When  these  Brethren  returned 
to  their  own,  during  one  of  the  midnight  services,  they  were 
welcomed  with  the  hymn:  "A  mighty  fortress  is  our  God, 
etc,"  after  which  the  Superintendent  made  an  impressive 
address  on  the  power  of  the  Beast  upon  earth.  Upon  those 
neighbors,  however,  who  had  gloated  over  the  misfortune  of 
the  Brethren,  there  fell  the  terror  of  the  Lord,  so  that  they 
hurriedly  left  this  region. 


CHAPTER  XVI. 

The  Household  of  the  Solitary  is  so  Constituted  as  to 
Oppose  the  World  in  Everything.  A  Visitation  from 
THE  Baptists  Arrives  at  the  Settlement. 

It  is  maintained,  not  without  reason,  that  the  Solitary  in 
the  Settlement  \vould  have  been  happy  people  if  it  had  been 
granted  to  them  to  end  their  days  in  the  Settlement  in  the 
spirit  of  self-denial  which  God  had  put  into  their  hearts. 
Certainly  there  would  not  have  been  revealed  in  them  so 
much  of  what  was  evil.  But  afterwards  through  the  guid- 
ance of  the  Holy  Spirit  there  was  established  such  a  house- 
hold, in  which  were  to  be  found  all  the  instrumentalities 
belonging  to  a  spiritual  martyrdom.  For  the  Spirit  sought 
to  restore,  even  externally,  that  unity  in  all  things,  which 
was  destroyed  by  the  fall  of  man,  and  transformed  into 
diversity.  Accordingly  the  condition  of  the  Solitary  Breth- 
ren was  first  taken  up;  for  since  the  dress  of  the  male  sex  is 
designed  so  as  to  please  the  female,  it  was  resolved  in  coun- 
cil to  muffle  the  mortal  body  in  such  a  style  of  garment, 
for  its  humiliation,  that  but  little  of  it  should  be  visible. 
Even  before  this  matter  was  taken  up,  and  when  the  gar- 
ments of  the  world  had  already  been  laid  aside,  all  sorts  of 
strange  garbs  were  donned  by  the  Solitary,  whereby  the 
world  was  much  offended;  so  that  necessity  demanded  a  uni- 
formity of  dress.  The  garb  of  the  Order  of  the  Brotherhood 
was  designed  with  particular  care  in  the  council,  and  was 
intended  to  represent  a  spiritual  man.  It  consisted  of  a  TJia- 
lar  [surplice]  reaching  down  to  the  feet;  over  this  was  a  gar- 
ment having  an  apron  in  front  and  a  veil  behind  which 
covered  the  back,  and  to  which  was  fastened  a  pointed 
monk's  hood,  which  could  be  put  on  or  allowed  to  hang 
'down  the  back  as  one  pleased;  the  whole  was  provided  with 
a  girdle  around  the  waist.  During  services  they  wore  a  cloak 
besides,  reaching  down  to  the  girdle,  to  which  also  a  hood 
was  fastened.  Upon  contemplating  this  garb  it  was  found 
(88) 


A    HISTORY   OF    EPHRATA.  89 

that  tliey  who  had  designed  it  for  the  Order  had,  without 
knowing  it,  borrowed  the  style  from  the  Order  of  Capuchins; 
and  as  said  Order  prided  itself  that  its  habit  had  been  the 
dress  of  the  first  Christians,  the  Solitary  at  Ephrata  felt  flat- 
tered that  they  should  have  the  honor  to  dip  water  from  the 
same  well  with  so  venerable,  famous  and  ancient  an  Order. 
This  costume  of  the  Order  all  the  Solitary  Brethren  at  that 
time  adopted  without  any  obje6lions;  and  have  kept  it  this 
long  time;  nor  did  they  permit  it  to  be  worn  either  by  a 
widower  who  might  be  among  them,  nor  by  a  novice  until 
after  the  close  of  his  year  of  trial. 

Soon  afterwards  the  Sisters  undertook  a  similar  work  in 
their  convent,  with  the  co-operation  of  the  Superintendent. 
Their  costume,  like  that  of  the  Brethren,  was  designed  so 
that  but  little  was  visible  of  that  humiliating  image  revealed 
by  sin.  They  wore  hoods  like  the  Brethren,  but  rounded 
instead  of  pointed,  which  while  they  were  at  work  hung 
down  the  back;  whenever  they  noticed  anyone  coming, 
however,  they  drew  the  same  up  over  the  head  and  face,  so 
that  one  could  see  little  of  the  latter.  The  distinguishing 
mark  of  their  spiritual  betrothal,  however,  was  a  large  veil, 
which  covered  them  entirely  in  front,  and  down  to  the  girdle 
behind;  of  this  members  of  Roman  Catholic  Orders,  who 
saw  it,  said  that  it  was  known  among  them  as  the  Scapula. 
This  costume  of  the  Order  the  Sisterhood  has  retained  with 
particular  care  in  its  establishment,  called  Sharon,  for  now 
nigh  unto  fifty  years. 

As  the  Solitary  of  both  sexes  in  the  Settlement  had  now 
firmly  established  themselves  in  their  newly  formed  Orders, 
the  domestic  households  did  the  same,  in  view  of  the  fadl 
that  at  all  awakenings  a  change  of  dress  has  ever  followed 
upon  a  change  in  forms  of  worship  {vide  Gen.  xxxv,  2). 
They  therefore  applied  to  the  Superintendent  for  a  reforma- 
tion; for  at  that  time  there  still  flourished  the  first  love  and 
unity  of  spirit,  and  as  the  Solitary  followed  the  Superinten- 
dent, so  the  domestic  households  ordered  themselves  accord- 
ing to  the  Solitary.  Accordingly  the  households  at  that 
time  also  laid  aside  the  worldly  dress  of  their  members,  and 
both  sexes  adopted  a  new  garb  which  differed  from  that  of 


90  CHRONICON    EPHRATENSE. 

the  Solitary  (besides  some  unimportant  details)  only  in  this, 
that  the  Solitary  appeared  at  divine  services  in  white  gar- 
ments, but  the  married  in  gray  ones.  Thus  whenever  there 
was  a  public  procession,  as  commonly  was  the  case  at  bap- 
tisms, one  saw  the  host  of  God  stand  by  the  water  divided 
into  four  regiments.  The  households,  however,  afterwards 
changed  about  again,  and  conformed  themselves  to  the  world 
in  dress  as  in  other  res  pedis. 

About  this  same  time  the  Settlement  together  with  the 
surrounding  distri6l  took  a  new  form;  for  it  appeared  as  if 
Joel's  prophecy  would  again  be  fulfilled,  and  the  last  temple 
be  built  up  as  the  temple  of  the  Holy  Ghost,  Prophecies 
streamed  forth  from  the  Superintendent  at  all  the  meetings, 
witnesses  whereof  are  still  to  be  found  in  the  hymns  then, 
composed  by  him.  But  this  power  of  the  Spirit  in  the  Set- 
tlement at  that  time  was  like  fuller's  soap  and  a  refiner's  fire, 
whereby  men's  natures  were  tamed  to  such  a  degree  that, 
although  both  sexes  were  in  the  very  bloom  of  youth,  they 
nevertheless  led  an  angelic  and  separate  walk.  Whoso  will 
compare  these  circumstances  with  those  of  the  holy  fathers 
of  old  in  the  desert,  will  confess  that  the  Superintendent,  at 
least  in  some  respe(5ls,  surpassed  them  in  his  course;  for 
while  the  former  were  wont  to  shun  danger,  he  on  the  con- 
trary plunged  his  followers  into  the  very  midst  of  it.  The 
Superintendent  stood  high  in  the  esteem  of  the  Sisterhood 
and  house-wives,  they  being  so  firmly  convinced  of  his 
divine  mission,  that  the  former  would  rather  have  laid  down 
their  lives  than  submit  to  a  man.  The  latter,  with  the  consent 
of  the  house-fathers,  their  husbands,  committed  themselves 
to  his  leading,  foi-  both  were  convinced  that  the  married 
state  had  originated  in  sin,  and  therefore  would  have  to  come 
to  an  end.  He  frequently  also  submitted  to  their  counsel- 
It  has  already  been  mentioned  that  they  were  the  first  tO' 
clothe  him,  and  gave  him  the  advice  for  the  sake  of  God's 
work  to  renounce  other  labors.  On  one  occasion,  too,  they 
would  have  ejected  a  Swedish  preacher,  who  had  caused  a 
disturbance  in  meeting,  if  the  Superintendent  had  not  inter- 
fered in  his  behalf 

A  matter,  the  like  of  which  one  does  not  find  in  church 


A   HISTORY  OF   EPHRATA.  gi 

histories,  is  worthy  of  special  notice  here.  He  held  love- 
feasts  with  the  female  portion,  no  Brethren  participating,  at 
which  the  Sisters  were  his  Diaconae^  and  officiated  in  all 
things.  At  the  same  time  there  was  in  the  Settlement  a 
special  band  of  holy  Matrons  and  Virgins  who  acknowledged 
no  headship  bnt  that  of  Christ,  and  no  guardianship  but  that 
of  the  Christian  Church.  The  reader  will  learn  in  the  sequel 
how  this  glorious  state  at  last  ended  in  a  strange  tragedy.! 
As  it  would  seem,  God  made  use  of  him  to  manifest  forth  the 
wonders  of  eternity,  and  after  this  was  accomplished  he  was 
divested  of  this  ecclesiastical  dignity,  and  clothed  again  with 
his  former  orphaned  condition,  in  which  also  he  ended  his 
life,  and  which  perhaps  was  better  for  him  than  if  he  had 
died  as  a  famous  saint;  since  his  Master  too,  notwithstanding 
that  he  had  excelled  in  great  miracles,  yet  at  last,  hanging 
on  the  cross,  naked  between  two  murderers,  had  to  vanquish 
the  evil  one,  and  then  first  was  enabled  to  speak  of  the  en- 
trance into  paradise.  Remarkable  it  is  that  neither  did  the 
gifts  vouchsafed  to  him  distort  his  mind,  nor  did  his  frequent 
contacft  with  the  other  sex  leave  a  stain  upon  his  charadler, 
although  he  was  not  exempt  from  slanderous  misrepresenta- 
tions.     Now  we  proceed  to  the  order  of  our  narration. 

About  this  same  time,  namely,  in  the  year  1736,  the  Bap- 
tists of  Germantown  undertook  a  visitation  to  the  Settle- 
ment. When  the  Superintendent  heard  of  this,  he  made 
preparations  to  receive  them.  But  when  they  did  not  arrive 
at  the  appointed  time,  he  was  invited  to  make  a  visit  to 
Tulpehocken,  where  he  had  to  tarry  longer  than  he  had 
anticipated.  They  arrived  during  his  absence,  and  when 
they  did  not  find  him  at  home,  they  concluded  that  he  had 
purposely  avoided  them.  This  was  ordained  by  God  as  a 
test  for  the  congregation,  whether  they  would  enter  upon 
the  mode  of  worship  of  these  people  and  unite  with  them. 
Had  they  done  so,  the  Superintendent  would  have  been 
released  from  his  vow,  and  would  have  been  free  to  take 
up  again  his  former  way  of  life.  For  it  was  not  unknown 
to  him  that  some  were  already  tired  of  his  leading,  and 
hungered  after  an  easier  way  of  serving  God.  Meanwhile 
the  householders  opened  their  doors  unto  the  Baptist  visitors 


92  CHRONICON    EPHRATENSE. 

and  received  them  well;  but  they  could  not  tarry  long  in 
the  Settlement,  the  weight  of  the  Spirit  was  too  heavy  upon 
them.  Among  the  visitors  was  an  old  and  venerable  teacher, 
who  had  but  recently  come  from  Germany;  his  name  was 
Naass,  and  when  he  saw  the  beautiful  way  of  child-training, 
and  the  quiet  life  in  the  houses,  he  was  so  much  edified 
thereby  that  he  declared,  that  while  he  had  lived  through 
many  awakenings  in  Germany,  he  had  never  seen  the  like 
of  this;  and  that  he  would  not  rest  until  he  had  seen  the  man 
who  had  instituted  this  awakening.  In  this  indeed  he  was 
not  successful  at  that  time;  but  later  he  met  the  Superinten- 
dent, and  had  the  latter  not  prevented  it,  the  strong  attrac- 
tion of  love  would  have  caused  him  to  come  over  into  mem- 
bership with  the  congregation,  as  was  done  by  the  good  Kalk- 
glasser.  When  the  Superintendent  returned  home  he  soon 
noticed  that  something  was  wrong  with  the  divine  clock- 
work here;  for  there  had  been  spiritual  adultery  committed, 
according  to  the  teaching  of  Christ  "Whosoever  looketh 
upon  a  woman  to  lust  after  her,"  etc.  This  circumstance 
caused  him  on  the  following  Sabbath  to  make  an  address  on 
Spiritual  Whoredom  and  Adultery,  which  on  account  of  its 
importance  is  herewith  reproduced,  as  follows: — 

' '  I  have  something  important  to  remark,  partly  as  a  warn- 
ing, partly  as  instruction;  namely,  about  spiritual  whoredom 
and  adultery,  which  so  beset  us  on  our  way  to  God.  There 
are  in  the  natural  realm  whoremongers  and  adulterers,  who 
are  alike  in  this,  that  both  follow  after  their  lusts,  and  seek 
to  avoid  the  burdens  of  matrimonial  life.  They  are  unlike, 
however,  in  that  the  one  shuns  the  bonds  of  matrimony, 
while  the  other  breaks  them.  Now  it  cannot  be  denied  that 
matrimony  is  an  ordinance  of  God  in  the  natural  realm. 
But  that  whereby  God  still  maintains  his  hold  on  this  estate 
is  the  cross,  through  whose  severity  married  people  still  can 
be  brought  right  and  to  God.  So  is  it  also  in  the  Christian 
Church.  For  although  the  gospel  is  glad  tidings  which 
attracts  to  it  the  free  will  of  man,  there  yet  is  always  some- 
thing more  behind  the  hill,  which  man  at  the  beginning  of 
his  conversion,  when  he  enters  into  the  covenant  with  Christ, 
does  not  yet  understand,  namely,  the   cross,  and  the  severe 


A    HISTORY   OF   EPHRATA.  93 

disciplinary  training  by  which  he  is  to  be  humbled  and 
bronght  right.  When  God  then  brings  a  person  to  that 
point  where  the  old  man  of  sin  is  to  be  condemned  and  he 
to  be  refined  in  the  furnace  of  tribulation,  it  often  happens 
that  one  transgresses  the  bonds  of  one's  spiritual  married 
estate ;  and  as  there  are  plenty  of  people  who  live  in  a  hypo- 
critical semblance  of  piety  even  while  they  hate  the  spiritual 
matrimony  and  are  unwilling  to  bear  its  burdens,  (even  as 
whoremongers  and  adulterers  despise  the  outer,  physical 
estate  of  matrimony,)  one  allows  oneself  to  associate  with 
such  people,  carries  on  coquetry  with  them,  and  so  cools 
oneself  off  again,  by  which  the  mind  has  secretly  sown  in  it 
deceit  and  suspicion  against  the  good,  of  which  it  is  difficult 
afterwards  to  be  cured  again. 

"For  man  is  thereby  made  spiritually  reckless,  so  that  he 
tries  to  tread  under  foot  that  which  is  put  over  him  in  spirit 
and  through  which  he  is  meant  to  be  made  better;  and,  as 
Lucifer  did,  so  he  puts  himself  above  everything  that  is  of 
God.  To  this  end  he  takes  opportunity  also  to  use  the 
instruments  of  the  congregation,  whence  proceeds  the  Word 
of  life,  who  usually  are  bad,  insignificant  and  despised  peo- 
ple; even  as  also  the  Jews  made  the  person  of  Christ  a 
ground  for  belittling  his  miracles.  Such  condu6l  brings 
heavy  judgments  with  it,  and  is  more  wicked  than  physical 
whoredom;  for  the  latter  is  judged  of  men,  but  the  former  is 
spiritual  and  awaits  the  great  universal  judgment  to  come. 
Such  illicit  courtship,  however,  is  not  made  manifest  except 
where  there  is  a  Christian  organization  with  matrimonial 
vows  and  birth  apparatus,  where  children  are  born.  From 
long  experience  one  could  mention  several  things  on  this 
subje6l;  but  this  is  not  the  time  for  it.  We  can  only  wish 
that  the  spirit  of  Phinehas  might  awaken  again,  and  pierce 
such  damnable  whoremongery  through  the  belly.  It  is  not 
without  significance  that  the  Apostles  had  so  much  trouble 
with  whoremongers  and  adulterers,  all  which  belongs  in 
this  conne(5lion.  As  such  whoremongers  we  designate  all 
fortune-tellers,  star-gazers,  and  interpreters  of  omens,  who 
have  not  come  over  in  their  calling  to  the  simplicity  of 
Christ,  but  who,  because  the  secrets  of  the  starry  niagia  are 


94  CHRONICON    EPHRATENSE. 

disclosed  in  them,  have  taken  this  instead  of  their  heavenly 
inheritance.  For  this  reason  they  are  at  pains  to  destroy  the 
innocent  child-life  wherever  it  shines  forth,  and  to  ascribe 
ever}^thing  to  the  stars.  Remarkable  it  is  that  such  persons 
always  have  done  great  injury  to  the  kingdom  of  Christ. 
Already  in  Moses'  time  the  sorcerers  took  pains  to  imitate 
him;  and  they  succeeded  till  it  came  to  the  lice,  there  they 
came  to  a  standstill.  Consequently  the  Jews  had  a  severe 
law  according  to  which  all  soothsayers  must  be  punished 
with  death.  When  Christ  came  with  his  miracles,  the  Jew- 
ish star-gazers,  the  Pharisees,  also  came,  and  knew  how  to 
explain  it  all,  and  to  attribute  it  to  Beelzebub.  And  when 
the  truth  rose  highest  with  the  apostles  the  powers  of  sorcery 
also  rose  highest  in  Simon  the  sorcerer,  who  wished  to 
overcome  the  mysteries  of  God  by  violence.  Therefore  we 
close  with  the  teaching  of  the  precious  John:  'If  there 
come  any  unto  you,  and  bring  not  this  doctrine,  receive  him 
not  into  your  house. '  ' ' 

At  the  conclusion  of  this  address,  which  was  held  on  Nov. 
20th,  1736,  a  Brother  named  John  Roland  arose  and  said: 
"This  is  a  hard  saying."  Thereupon  he  went  away,  and  no 
lonofer  dwelt  with  the  con  ore  ration. 


CHAPTER  XVII. 

An  Awakening  Takes  Place  in  the  Congregation  of  Bap- 
tists AT  GERMANTOWN,  the  MOST  OF  WHOSE  MEMBERS  JOIN 

THE  Awakening  at  Ephrata. 

Chronologically  there  follows  now  this  important  awaken- 
ing at  Germantown,  an  account  of  which  shall  now  be  given, 
together  with  various  other  circumstances  which  belong  to 
this  period.  A  holy  impulse  to  have  a  share  in  the  great 
store  of  hymns  which  the  awakened  in  Germany  brought  to 
light,  induced  the  Solitary  to  make  a  collection  of  said 
hymns,  which  also  was  published  through  the  celebrated 
high-German  printing  press  there,  under  the  title  of  Zioni- 
tischer  Weyrauch's  Hiigel. -^  Now  it  may  also  be  that  the 
Community,  which  at  that  time  had  an  open  door  of  access 
at  Germantown,  contributed  something  from  without  to  this 
awakening.  It  is  made  clear,  however,  by  certain  facts 
which  shall  now  be  related,  that  the  same  was  a  work  of  the 
Spirit.  At  that  time  there  was  among  the  Baptists  at  Ger- 
mantown an  old  experienced  Solitary  Brother,  Stephen  Koch 
by  name,  who  stood  in  good  repute  because  of  his  piety,  and 
who  ended  his  holy  walk  in  the  Settlement.  This  person 
gives  the  following  account  of  the  awakening  referred  to, 

"It  is  known,"  he  says,  "that  the  Schwarzenau  Baptists 
at  first  were  an  awakened  people,  among  whom  the  spirit  of 
virginity  had  his  abode,  and  the  way  of  holiness  was  walked. 
It  was  noticed,  however,  that  after  they  became  a  people  by 
covenant  and  thereby  were  joined  together  into  an  external 
brotherhood,  the  revival  spirit  gradually  was  extinguished 
among  them,  and  they  instead  fell  back  upon  mere  external 
forms  of  divine  worship  as  that  upon  which  flesh  and  blood 
depended  for  redemption.  Though  these  were  instituted  by 
God  himself,  they  yet  were  never  meant  to  be  the  end  itself, 
as  though  everything  were  fulfilled  if  one  meets  once  every 

'  The  Zionitic  Hillof  Incense. 

(95) 


g6  CHRONICON    EPHRATENSE. 

week  and  hears  something  talked  abont,  which  after  all  no 
one  intends  to  carry  out,  and  then  devotes  the  remaining 
days  of  the  week  to  the  world.  For  this  cause  God  kept  the 
worship  of  the  Jews  in  constant  disturbance,  and  often  de- 
stroyed their  temple,  so  that  it  might  not  become  the  essen- 
tial thing  for  them. 

"In  this,  however,  they  did  not  succeed  any  better  than 
the  other  parties  in  the  Christian  church;  for  each  one  has 
inculcated  a  form  of  service  peculiar  to  its  own  people, 
whereby  it  is  distinguished  from  every  other  people,  until  sa 
many  religious  hedges  have  come  into  being  that  it  is  hardly 
possible  to  count  them  any  longer.  Thus  among  these  good 
people  the  outer  forms  of  service,  which  should  have  helped 
them  in  their  awakening,  became  their  lord  and  master,  and 
they  all  became  bondsmen  to  them.  It  is  consequently  no 
wonder  that  the  spirit  of  awakening,  in  its  virgin  strictness, 
had  to  leave  them,  and  place  their  ordering  into  the  hands  of 
that  man  who  everywhere  builds  up  again  the  church  of 
Adam.  Wherefore  among  them  as  among  other  parties  the 
claim  is  made:  Come  hither!  We  have  the  true  Church; 
here  one  baptizes  into  the  faith  in  Jesus,  etc. 

"As  they  have  been  sold  into  bonds  under  their  forms  of 
worship,  so  also  with  their  water  baptism;  for  they  recognize 
no  one  as  a  Brother  who  has  not  been  baptized,  even  though 
he  should  surpass  them  in  knowledge  and  experience;  such 
an  one  has  to  be  satisfied  with  the  title  of  friend.  They 
went  still  further  in  this  literal  and  narrow  manner,  and 
committed  the  teaching  office  mostly  into  the  hands  of 
married  men.  Thereby  they  brought  matrimony  into  high 
favor,  and  finally  cast  off  the  estate  of  virginity,  which  before 
their  baptism  they  had  rated  so  high.  Young  people,  when 
they  saw  that  the  married  state  was  so  highly  honored,  lusted 
after  it;  but  as  long  as  they  were  unbaptized  they  were 
regarded  as  heathen,  for  according  to  their  principles- 
marriage  is  consummated  only  between  two  believers.  If 
therefore  they  wished  to  marry,  they  first  had  to  have  them- 
selves baptized;  which  at  last  opened  a  wide  door  for  carnal 
presumption. 

' '  Under  such  circumstances,  when  there  were  still  many 


A    HISTORY   OF    EPHRATA.  97 

who  had  witnessed  the  awakening  at  Schwarzenau,  it  is  no 
wonder  that  the  fire  yet  smouldering  under  the  ashes  should 
have  been  rekindled.  About  this  same  time,  however,  an 
important  Brother,  Henry  Traut  by  name,  passed  out  of 
time  into  eternity,  on  Jan.  4th,  1733.  When  with  sorrowful 
heart  and  deeply  grieved  I  saw  him  pass  into  eternity,  it 
made  so  deep  an  impression  on  me  that  I  continually  sighed 
unto  God  whether  it  were  not  possible  that  in  this  life  yet  I 
might  attain  unto  health  of  conscience.  For  I  might  do 
what  I  would,  yet  I  always  lacked  that  which  was  best, 
because  it  appeared  to  me  that  I  had  never  in  my  heart  been 
converted  to  God,  which  indeed  also  I  experienced  to  be  the 
case.  The  deeper  I  searched,  the  more  I  became  aware  that 
in  my  deepest  nature  I  was  still  lacking  that  true  change  of 
heart,  without  which  the  peace  of  God,  which  passeth  all 
understanding,  could  not  reveal  itself  in  me.  From  this  I 
could  well  see  that  there  was  nothing  else  for  me  to  do  than 
to  repent  anew  and  be  heartily  converted  unto  God.  Where- 
fore I  constantly  prayed  to  God  that  for  Jesus  Christ's  sake 
he  would  graciously  regard  me,  and  cleanse  me  from  all  my 
transgressions. 

^ ' '  For  this  repentance  and  conversion,  however,  I  had  no 
power  within  me.  A  long  while  I  went  about  in  grief  and 
with  sighing,  and  I  was  even  as  it  is  written:  'The  children 
are  come  to  the  birth  and  there  is  no  strength  to  bear  them.' 
But  at  length  the  power  of  Darkness  so  revolted  within  me, 
that  for  the  life  of  me  I  had  no  resource  left;  and  I  now  could 
realize  in  what  grievous  condition  the  deceased  Brother, 
Henry  Traut,  had  been  when  at  times  he  had  so  sorely  wept, 
for  I  was  in  like  condition.  But  I  did  not  feel  free  to  tell  any 
man  of  it.  To  God,  however,  I  often  said:  'Must  I  then 
forever  be  cast  off  from  Thee  ?  Alas,  must  I  now  become  the 
prey  of  unclean  spirits!  Was  it  in  vain  that  so  many  years  I 
have  shed  so  many  tears,  and  poured  out  unto  Thee,  my  God, 

^His  temptations  were  the  following  :  He  was  a  wooer  of  the  Virgin  ["So- 
phia," the  heavenly  Wisdom,  i.  e.  saving  faith], but  because  he  incautiously 
forsook  his  stronghold  [celibacy],  and  betrothed  himself  to  a  widow,  his 
Virgin  left  him,  and  he  fell  into  earthly  ways,  until,  finally,  after  man}'  tears 
of  penitence,  she  again  took  him  up.     See  Matt.  XIX  :  10,  11  and  12. 


98  CHRONICON    EPHRATENSE. 

SO  many  lieart-sighings  ?  Have  mercy  upon  me,  or  I  perish^ 
for  my  uncleanness  is  become  so  great  that  it  ever  hangs  over 
my  head,  and  my  enemies  rejoice  over  me,  and  say,  aha  I 
aha  !  this  we  gladly  see  !  when  once  he  is  down,  he  shall  not 
rise  again  ! '  (Ps.  XXXV.)  And  this'I  had  to  hear  continu- 
ally. 

"  But  with  all  this  I  found  no  salvation;  but  it  grew  ever 
worse,  so  that  at  last  I  became  very  fearful,  and  thought, 
Now  it  will  continue  until  my  poor  life  is  consumed,  and 
what  will  happen  after  that,  God  knows.  In  this  way  I  spent 
several  years,  and  had,  besides,  great  pain  from  stones  in  the 
bladder,  so  that  I  often  lay  two  or  three  days  in  the  greatest 
extremity,  and  had  death  ever  before  me,  until  I  was  again 
relieved  from  it  for  a  time.  But  God  finally  regarded  my 
misery,  and  came  to  my  help  in  a  wonderful  manner.  On 
the  3d  of  May,  1735,  at  German  town,  as  late  at  night  I  went 
behind  the  house  into  the  orchard,  it  being  bright  moon- 
.  light,  there  came  to  me  a  delightful  odor,  partly  from  the 
blossoms  of  the  trees,  partly  from  the  flowers  in  the  garden, 
whereat  I  sobbing  spoke  to  God:  '  O,  my  God,  everything  is 
in  its  order  and  contributes  to  Thy  glory  and  honor,  save  I 
alone!  For  I  am  created  and  called  by  a  holy  calling  to 
love  Thee  above  everything,  and  to  become  a  pleasant  savor 
unto  the  glorifying  of  Thy  name.  Now,  however,  I  behold 
the  contradiction;  for  I  not  only  do  not  love  Thee  as  I  ought^ 
but  am  also  become  an  evil  smell  in  Thy  nostrils.  Alas, 
unfortunate  that  I  am!  Must  I  then  pass  my  days  in  such 
misery  ?  I  gladly  would  love  God,  the  highest  Good,  but  I 
cannot.  The  worl(f  with  all  its  glories  cannot  satisfy  my 
sad  spirit,  for  I  ever  see  before  my  eyes  spiritual  and  bodily 
death.' 

"While  I  lamented  thus  to  God  it  seemed  to  me  as  though 
suddenly  a  flame  of  God's  love  struck  into  me,  which  en- 
tirely illumined  me  inside,  and  I  heard  a  voice  say  to  me: 
'  Yet  one  thing  thou  lack  est. '  I  asked,  '  What  is  it  then  ?  ' 
The  answer  was,  '  You  do  not  know  God,  and  never  have 
really  known  him.'  I  said,  '  Yes,  that  is  so;  but  how  shall  I 
attain  to  it?'  Then  it  seemed  as  though  I  were  beside 
myself.      But  when  I  came  to  myself  again,  I  felt  an  inex- 


A    HISTORY    OF    EPHRATA.  99 

pressibly  pleasing  love  to  God  in  my  heart;  and  on  the  other 
hand  all  anxiety,  with  all  the  temptations  of  the  unclean 
spirits,  had  vanished.  Yea,  it  seemed  as  if  all  my  trans- 
gressions were  pardoned  and  sealed,  and  day  and  night  there 
was  nothing  else  in  my  heart  but  joy,  love,  and  praise  to  God. 
After  several  days  I  came  to  my  intimate  Brother,  the  young 
Alexander  Mack,  who  told  me  that  he  was  in  so  sorrowful  a 
state  that  he  believed  he  would  soon  die.  Therefore  he  had 
made  his  last  testament,  wherein  he  had  made  several  whom 
he  mentioned  to  me  by  name  his  heirs.  I  told  him  how  I 
too  had  made  a  testament  that  I  would  belong  wholly  to  my 
God.  He  asked  me  how  that  had  happened.  I  said  that  he 
probably  had  noticed  that  for  several  years  already  I  had 
been  in  a  sorrowful  condition.  Thereupon  I  recounted  the 
whole  matter  to  him,  what  had  happened  to  me,  and  how 
God  had  saved  me  from  all  my  misery  in  a  wonderful  man- 
ner, and  that  I  now  felt  in  my  heart  such  a  love  to  God  that 
I  could  not  express  it.  He  said:  '  O,  if  you  really  are  such 
as  you  say,  then  are  you  happy  indeed!  I  believe  you  will 
remain  thus,  and  will  come  to  quite  a  different  estate  from 
what  you  were  before.  I  feel  from  what  you  say  that  some- 
thing marvelous  has  happened  to  you,  and  I  rejoice  greatly 
thereat.'  We  often  had  similar  conversations  with  each 
other,  and  it  was  not  long  before  he  also  came  to  an 
awakened  condition.  As  he  was  a  ready  speaker,  he  began 
to  speak  in  the  meeting  so  powerfully  that  it  was  a  marvel 
to  hear  him,  and  aroused  much  notice  in  the  congregation. 
Some  were  well  pleased  at  it;  but  others  could  not  compre- 
hend it.  At  that  time  we  had  a  meeting  for  the  unmarried 
every  Sunday  afternoon,  where  we  also  spoke  together  as 
narrated  above.  At  last  the  spirit  of  revival  came  upon  all 
who  were  assembled  together,  so  that  one  often  heard  with 
astonishment  how  they  praised  God;  however  with  many  it 
did  not  last  long. 

"In  the  meantime  it  happened  that  the  people  in  the 
house  in  which  I  had  lived  so  long  were  no  longer  satisfied 
with  me;  for  the  life  that  I  now  led  was  a  witness  against 
their  life.  Accordingly  the  afore-mentioned  A.  Mack  re- 
ceived me  into  his  house;  but  he  lived  together  with  another 


lOO  CHRONICON    EPHRATENSE. 

Brother,  Henr\'  Hoecker,  in  half  the  house,  while  the  other 
half  was  occupied  by  his  brother  after  the  flesh,  Valentine 
Mack.  At  this  time  Henry  Kalckglasser,  then  the  oldest 
teacher  of  the  congregation  at  Gennantown,  who  afterwards 
ended  his  course  at  Ephrata,  came  to  us  in  the  house,  and 
said  :  '  I  hear  so  much  said  about  you  among  the  people. 
Brother  Stephen  Koch;  tell  me  the  truth:  In  what  condition 
were  you  ?  how  did  you  come  to  another  condition?  and  how 
are  you  now  ?  '  I  told  him  first  of  all  in  what  a  sad  state  I  had 
been;  how  marvelously  God  had  brought  me  out  of  it;  and 
that  I  now  day  and  night  felt  such  a  love  to  God  in  my  heart 
that  no  tongue  could  express  it.  Thereupon  he  answered, 
'  O,  I  know  your  condition  very  well,  for  I  was  in  the  same 
state  a  long  while;  but  through  the  various  occurrences  one 
meets  therein,  I  fell  away  from  it  again.  Now  I  will  learn 
anew  to  walk  before  God.'  He  rejoiced  greatly  that  the 
good  old  way  shown  him  at  the  beginning  of  his  conversion 
was  again  revealed  to  him;  in  everything  of  which  we  had 
spoken  he  agreed  with  us.  For  we  spoke  yet  much  more 
concerning  the  celibate  estate,  and  a  life  of  virginity,  of 
which  he  said,  that  all  this  had  been  revealed  to  him  at  his 
first  conversion.  Thus  this  old  Brother  was  quickened  again, 
and  spake  openly  at  the  meeting  concerning  such  things 
with  much  impressiveness,  remarking  also  that  he  believed 
that  if  he  had  died  in  the  condition  in  which  he  had  been  he 
would  have  been  found  to  be  a  foolish  virgin.  Many  of  the 
congregation,  however,  took  this  amiss  of  him,  and  said  that 
Tie  had  been  a  teacher  so  long  already,  and  had  baptized  so 
many,  and  yet  now  spoke  of  himself  thus  doubtfully.  But 
he  insisted  that  such  had  been  his  experience. 

"At  another  time  the  other  teacher,  Peter  Becker,  also 
came  to  us.  During  the  night  we  spoke  much  together,  so 
that  in  the  morning  he  tearfully  bade  us  farewell.  He  said 
to  us,  that  he  also  would  begin  anew  to  walk  before  God;- 
but  this  was  so  far  reversed  in  him  again,  that  he  at  last 
declared  himself  against  us. 

' '  Before  I  came  to  live  with  Brother  A.  Mack  I  saw  in  a 
vision  a  beautiful  virgin  come  into  our  meeting,  who  preached 
wonderfully  concerning  sandlification  and  a  life  of  virginity. 


A    HISTORY   OF    EPHRATA.  lOt 

At  this  I  was  so  glad  that  in  .the  morning  I  said  to  the 
Brethren  that  I  had  seen  a  most  beantiful  virgin  come  into 
onr  meeting,  who  had  held  an  extraordinary  address  con- 
cerning purity  and  the  life  of  virginity;  whereat  they  re- 
joiced with  me.  At  the  time  when  I  saw  this  vision,  V. 
Mack  saw  me  go  to  his  brother  Alexander  very  often,  and 
said  to  me:  'You  come  into  the  house  so  often,  yet  never 
come  to  see  me. '  I  answered,  '  Perhaps  your  house-sister 
[wife]  would  not  like  it.'  From  that  time  on  I  frequently 
visited  them,  and  spoke  with  them  of  the  way  of  holiness, 
when  she  always  listened  with  devout  attention  (of  her  edify- 
ing life  and  blessed  departure  mention  will  be  made  at  the 
proper  place). 

"On  April  12th,  1736,  therefore,  I  moved  to  Brother  A. 
Mack,  when  for  a  time  we  three  lived  together.  In  the  year 
1737  we  built  a  house,  in  a  valley,  a  mile  from  Germantown, 
into  which  we  moved  on  October  14th  of  said  year.  There 
another  Solitary  Brother,  named  John  Riesmann,  besides  a 
pious  married  couple,  came  to  live  with  us.  But  on  March 
2ist,  1738,  my  three  Brethren,  Alexander  Mack,  Henry 
Hoecker,  and  John  Riesmann,  removed  to  the  Solitary  at 
Ephrata,  and  the  housefather,  before  mentioned,  went  back 
to  his  own  piece  of  land.  Thereupon  another  pious  house- 
father, Lewis  Hoecker  by  name,  came  to  live  with  me;  but  we 
did  not  live  together  any  longer  than  until  March  27th,  1739, 
when  I  also  removed  to  the  Solitary  at  Ephrata.  Thus  my 
first  call  came  back  to  me  again,  and  thus  I  found  again  the 
piece  of  silver  I  had  lost,  whereat  I  exceedingly  rejoice. 
May  God  comfort  all  the  sorrowing  in  Zion,  and  redeem 
Israel  from  the  rod  of  the  oppressor,  Amen." 

This  tried  warrior  of  Jesus  Christ  lived  many  years  more 
among  the  Solitary  in  the  Settlement,  and  finally  entered 
upon  his  rest  on  the  7th  of  June,  1763. 

From  this  small  beginning  there  finally  arose  a  great 
awakening  in  and  about  Germantown,  which  so  many  young 
people  joined  that,  if  persons  of  experience  had  been  con- 
nected with  it,  something  very  useful  might  have  been  the 
outcome.  The  fame  of  it  soon  resounded  through  the  whole 
land;  for  they  held  their  meetings  in  the  woods,  and  then 


I02  CHRONICON    EPHRATENSE. 

walked  through  Germantown  hand  in  hand,  which  attradled 
much  attention.  Besides,  they  had  frequent  meetings  at 
night.  The  teachers  of  the  Baptists  themselves  went  astray 
in  this  movement.  Some  of  them,  like  Henr>'  Kalckglasser, 
Valentine  Mack,  John  Hildebrand,  supported  it;  while  oth- 
ers, like  P.  Becker,  Naass,  etc,  who  had  had  a  similar  experi- 
ence in  Germany,  opposed  it.  Yes,  Peter  Becker  often  said 
to  them:  "Dear  children,  it  is  the  seventh-day-spirit  of 
Conestoga  !  "  At  length  the  affair  came  to  another  separa- 
tion, in  which  the  Baptists  a  second  time  were  made  naked, 
and  the  flower  of  the  congregation  was  lost.  The  separa- 
tists went  together  to  the  Settlement  of  the  Solitary',  while 
the  rest  of  this  awakening  gradually  became  extinguished 
like  a  straw  fire.  It  must  be  known  that  this  Baptist  re- 
moval to  Ephrata  was  wholly  unexpe6led  to  the  Superin- 
tendent and  the  congregation.  Indeed  they  had  resolved 
not  long  before,  because  those  of  the  Baptists  who  had  gone 
over  to  them  had  turned  out  so  badly,  that  they  would  not 
receive  any  more  of  this  people:  but  who  can  withstand  the 
counsels  of  God  ?  and  who  can  set  bounds  to  his  Spirit  ?  It 
was  indeed  a  great  marvel  to  the  Superintendent,  that  those 
who,  according  to  their  spiritual  age,  could  have  been  his 
fathers,  now  became  as  children  unto  him,  and  put  them- 
selves under  his  leading.  It  appears  also  that  these  occur- 
rences gave  him  an  insight  into  his  own  circumstances, 
whereof  he  knew  nothing  before,  or  wished  to  know  nothing, 
because  of  his  own  self-depreciation.  For  I  consider  it  un- 
questionable that  this  occurrence  gave  occasion  to  him  to 
compose  that  hymn,  whereof  as  a  specimen  I  have  given  the 
first  three  verses,  and  in  which  he  clearly  shows  that  all 
these  awakenings  were  in  their  spirit  dependent  on  him. 

Before  I  lay  aside  this  matter,  however,  I  will  here  men- 
tion for  hallowed  remembrance  the  names  of  all  those  who 
in  this  awakening  came  to  the  congregation  at  Ephrata, 
from  among  whom  arose  some  of  the  most  trusty  Solitary 
ones.  The  married  ones  were  Henry  Kalckglasser,  Valen- 
tine Mack,  John  Hildebrand,  Lewis  Hoecker,  Pettikofer,  the 
widow  Gorgas,  and  their  children;  to  the  Solitary  belonged 
Henry  Hoecker,  Alexander  Mack,  John  Riesmann,  Christian 


A    HISTORY   OF    EPHRATA.  IO3 

Eckstein,    Elizabeth     Eckstein,    Martha     Kinsing,    Miriam 
Gorgas. 

The  printing  of  the  above-mentioned  hymn-book  now 
went  forward.  But  towards  the  end  there  happened  a  matter 
which  caused  a  great  stir  in  the  land,  and  which  shall  now 
be  communicated.  The  printer  Saur  had  already  in  Ger- 
many become  acquainted  with  the  Superintendent  during 
the  awakening  there.  He  considered  him  indeed  to  be  a 
God-fearing  man;  but.  when  Providence  placed  him  at  the 
head  of  a  great  awakening  in  Conestoga,  the  good  man  held 
him  in  suspicion  of  seeking  to  become  a  pope,  to  which  there 
came  yet  a  secret  dislike  for  the  Superintendent  because  the 
latter  received  his  wife,  who  had  separated  from  him,  under 
his  leading,  and  even  made  her  sub-superintendent  of  the 
Sisters'  House.  At  that  time  opinions  concerning  the  Su- 
perintendent varied  in  the  country.  The  greater  and  coarser 
part  of  the  people  regarded  him  as  a  great  wizard,  whereto 
certain  things  that  had  happened  gave  an  appearance  of 
plausibility.  As  has  been  mentioned  above,  the  spirit  under 
whose  guidance  he  was,  at  times  made  him  invisible,  con- 
cerning which  the  following  is  yet  to  be  mentioned  in  pass- 
ing. A  justice  of  the  peace  sent  a  constable  after  him  with 
a  warrant;  he  took  an  assistant  with  him,  named  Martin 
Graff.  As  they  came  towards  the  house,  they  saw  him  go  in 
with  a  pitcher  of  water.  They  followed  him,  and  while  one 
stationed  himself  at  the  door,  the  other  searched  the  house 
from  top  to  bottom;  but  no  Superintendent  was  to  be  found. 
As  they  departed,  however,  and  were  quite  a  distance  from 
the  house,  they  saw  him  come  out  again. 

His  Brethren,  however,  who  were  daily  with  him,  and  may 
have  seen  much  of  this  kind  of  thing,  fell  into  the  opposite 
extreme,  and  like  the  Jews  concerning  John,  thought  whether 
he  might  not  be  Christ.  Even  Brother  Prior  Onesimus  said 
that  such  thoughts  often  came  to  him.  Of  all  this  the 
printer  was  aware.  Wherefore  when  in  printing  the  hymn- 
book  he  came  upon  the  hymn :  ^ "  Since  the  pillar  of  cloud 

^The  fa(fl  that  the  printer  took  such  violent  offence  at  this  hymn,  as  did 
also  not  a  few  others,  merits  closer  examination.  In  a  congregation  in 
which  the  way  of  holiness  is  pursued,  the  stone  of  stumbling  and  rock  of 


I04  CHRONICON    EPHRATENSE. 

dissolvetli,"  etc.,  lie  wanted  to  force  out  of  the  37th  verse  a 
meaning  as  if  the  Superintendent  intended  himself  thereby. 
He  accordingly  took  the  corrector  to  task  about  it,  who  how- 
ever, asked  him,  whether  he  then  believed  only  in  one 
Christ?  This  so  outraged  him  that  he  wrote  a  sharp  letter  to 
the  Superintendent,  in  which  he  reproached  him  for  his  spir- 
itual pride.  The  Superintendent,  who  in  such  things  never 
remained  anyone's  debtor,  sent  back  to  him  a  short  reply 
to  the  following  intent:  "Answer  not  a  fool  according  to 
his  folly,  etc."  "As  vinegar  upon  nitre,  so  is  he  that  singeth 
songs  to  an  heavy  heart."  (Prov.  XXV,  20.)  This  aroused 
the  good  man  to  a  fier}'  heat,  and  he  resolved  to  avenge 
himself  for  this  affront.  Therefore  he  published  a  document 
against  the  Superintendent  in  which  he  told  under  how 
strange  a  conjun(ftion  of  the  stars  the  Superintendent  was, 
and  how  each  planet  manifested  in  him  its  own  characfter- 

ofFence  is  set  up.  Whoso  goes  beyond  him  beconaes  Anti-Christ,  and 
whoso  comes  under  him  is  crushed  and  ground  to  dust ;  to  such  an  object 
of  contention  did  God  ordain  him  among  his  people,  nor  did  it  cease  with 
the  close  of  his  life.  For,  when  the  glories  of  paradise  were  revealed  in 
him  prophetically,  everybody  ran  after  him  ;  but  when  it  became  known  " 
■what  was  behind  this,  the  cross  of  Christ,  many  took  so  great  offence 
thereat  that  they  tried  every  means  to  overthrow  him,  although  they  never 
accomplished  anything.  For  he  himself  had  experienced  such  opposition 
in  his  own  private  inner  life  far  more  powerfully,  so  that  he  said  at  times 
that  there  was  no  harder  work  under  the  sun  than  to  serve  God,  for  do 
what  one  please  it  was  never  right,  and  that  he  wondered  what  would 
happen  if  his  fellow-laborers  were  tried  as  sorely  as  he.  His  followers, 
however,  were  not  aware  of  these  circumstances,  and  by  their  mistaken 
zeal  made  the  life  of  this  witness  of  God  so  bitter,  that  judgment  finally 
overtook  them,  and  then,  so  long  as  there  was  a  possibility  of  saving,  he 
had  to  step  into  the  breach,  and  redeem  that  which  he  had  never  robbed. 
Accordingly  it  is  no  wonder  that  there  were  so  many  strange  happenings 
at  the  Settlement  during  his  superintendency,  which  will  yet  be  mentioned. 
Certain  it  is  that  he  spent  his  life  in  such  a  fervor  that  but  few  of  his  fol- 
lowers were  able  to  keep  up  with  him.  Since,  therefore,  he  was  a  saviour 
of  his  people,  whose  transgressions  were  bound  upon  his  back,  no  one 
need  be  surprised  that  he  permitted  something  of  his  difficult  priesthood  to 
enter  into  this  hymn,  though  he  was  constrained  for  reason's  sake  to  rep- 
resent it  in  so  flowery  and  ambiguous  a  wise  that  one  could  not  know  of 
whom  he  spoke.  The  printer,  however,  had  him  in  suspicion  before 
already,  and  hence  was  all  the  more  able  to  kindle  such  a  fire.  One  can 
surely  conclude,  then,  that  a  congregation  which  has  not  produced  Anti- 
Christ  is  not  a  congregation  of  Christ. 


A    HISTORY    OF   EPHRATA.  IO5 

istics:  from  Mars  he  had  his  great  severity,  from  Jupiter  his 
friendliness,  from  Venus  that  the  female  sex  ran  after  him, 
Mercury  had  taught  him  the  art  of  a  comedian,  etc.  He 
even  found  in  his  name,  Conradiis  Beussehis^  the  numbers 
of  the  Beast,  666.  By  this  occurrence  the  good  understand- 
ing between  the  printer  and  the  Community  at  Ephrata  was 
interrupted  for  many  years,  and  was  not  restored  until  the 
printer's  wife,  who  had  hitherto  lived  at  Ephrata,  went  back 
to  him  again.  From  that  time  on  until  his  death,  he  lived 
on  good  terms  with  the  Superintendent  and  all  the  Solitary 
in  the  Settlement,  and  won  for  himself  an  everlasting  re- 
membrance among  them  by  many  deeds  of  love.  May  the 
Lord  grant  him  to  enjoy  the  fruits  of  this  good  seed  in  the 
resurrection  of  the  righteous  ! 

Before  I  close  this  chapter  it  is  yet  to  be  remarked  that 
about  this  same  time  the  first  Moravian  Brethren  arrived  in 
Pennsylvania,  viz:  Spangenberg  and  Nitschmann,  whom 
three  Solitary  Brethren  soon  visited  at  Shippack,  in  a  family 
by  the  name  of  Wiigner.  At  first  sight  there  was  felt  by 
both  parties  a  magnetic  attraction  between  their  spirits;  for 
both  were  yet  in  their  first  love.  Therefore  also  they  re- 
solved to  journey  with  the  afore-mentioned  Solitary  Brethren 
and  to  pay  a  visit  to  the  Settlement;  which  also  was  done 
with  great  blessing.  On  their  return,  the  Brethren  accom- 
panied them  part  of  the  way,  formed  a  circle,  and  after 
having  praised  God  in  a  hymn,  they  embraced  and  com- 
mended one  another  to  God.  It  has  been  reported  concern- 
ing them  that  in  St.  Thomas,  whither  they  went  from 
Ephrata,  they  baptized  the  blacks  whom  they  converted 
there,  by  baptizing  them  under  the  water,  according  to  the 
Ephrata  manner;  which  I  give  as  reported.  It  is  to  be  de- 
sired that  this  good  feeling  and  confidence  might  not  so  soon 
have  been  lost  on  both  sides,  as  much  offence  might  thus 
have  been  avoided  in  succeeding  times.  All  these  things 
happened  about  the  year  1739. 


CHAPTER  XVIII. 

The  Brothers'  Convent,  Named  Zion,  is  Built. 

In  Chap,  XIV  we  mentioned  how  the  first  meeting-house  in 
the  Settlement,  named  Kedar,  fell  into  the  hands  of  the 
Sisters,  and  was  constituted  a  convent;  and  how  a  house- 
father of  means  had  a  chapel  for  them  added  to  it.  At  that 
time  the  Brethren  still  dwelt  scattered  here  and  there  in  the 
Settlement,  while  each  one  was  allowed  a  small  possession  in 
land,  because  it  was  not  considered  right  to  constrain  any- 
one to  self-denial  against  his  will.  Among  the  Brethren 
there  were  four  who  lived  together  in  a  house,  viz:  Brother 
Onesimus,  who  afterwards  became  Prior,  Brother  Jotham, 
his  brother  according  to  the  flesh.  Brother  Nehemiah  and 
Brother  Jabez;  these  because  of  their  superior  excellence 
were  regarded  as  the  choicest  of  the  Brethren.  Their  house 
was  built  half  against  the  hill,  and  therefore  was  called  the 
Hill  House.  Moreover  they  were  well  furnished  for  the  en- 
tertainment of  guests,  had  cleared  a  goodly  tra6l  of  land, 
and  established  a  right  pleasant  settlement,  where  they 
thought  to  maintain  themselves  even  though  all  else  should 
go  to  nothing;  but  these  were  mere  men's  thoughts.  With 
them  the  Superintendent  was  on  confidential  terms;  all  love- 
feasts  in  the  Settlement  were  held  in  their  house;  and  all 
guests  were  harbored  there;  on  which  account  the  rest  of 
the  Brethren  harbored  ill-will  against  them.  But  what 
would  be  the  final  outcome  no  one  knew  at  that  time;  God 
had  hidden  it  from  their  eyes,  otherwise  none  would  have 
gone  into  the  net. 

As  now  so  many  wooers  of  the  Virgin  continually  an- 
nounced themselves  at  the  Settlement,  the  Superintendent 
was  at  a  loss  what  should  be  done  with  these  numerous 
young  people,  and  whether  it  were  not  better  to  teach  them 
to  renounce  their  self-will  in  convents  under  spiritual  author- 
ity, than  to  let  them  raise  up  their  own  altars  of  self  hood  in 
corners;  in  this  matter  a  certain  occurrence  brought  him  to 
(io6) 


A    HISTORY   OF    EPHRATA.  IO7 

a  decision.  At  that  time  a  very  rich  young  Swiss  had  him- 
self received  in  the  Settlement,  Benedi6l  Yuchly^  by  name, 
from  Kilchery-turnen  in  the  distridl  of  Berne.  Inflamed  by 
the  love  of  God  he  resolved  to  devote  his  fortnne  to  the  erec- 
tion of  a  convent;  which  was  accepted  as  coming  by  divine 
direction,  and  his  proposition  granted.  There  was  in  the 
Settlement  a  pleasant  elevation  from  which  one  had  a  beau- 
tiful view  of  the  fertile  valley  and  the  mountains  lying  oppo- 
site; of  this  height  the  Brethren  in  the  Hill  House  at  that 
time  held  possession.  When  now  it  came  to  the  seledlion  of 
a  site,  the  most  held  that  the  valley  along  the  Cocalico  creek 
was  the  most  desirable,  on  account  of  the  water;  the  Su- 
perintendent, however,  went  up  the  hill  until  he  came  within 

^This  Benedidl  Yuchly,  after  having  lived  in  this  new  convent  several 
years,  became  very  much  disgusted  with  this  narrowly  circumscribed  life, 
and  sought  some  good  excuse  again  to  become  free.  As  he  still  had  large 
possessions  in  Switzerland,  he  asked  permission  to  go  and  get  this  fortune, 
promising  to  hand  it  over  to  the  Community.  In  reality,  however,  his  in- 
tention was  again  to  take  up  his  residence  in  his  native  land,  though  at 
first  only  as  an  immigrant  settler.  This  request  was  granted  in  a  brotherly 
council,  and  his  traveling  expenses  advanced  out  of  the  treasury,  in  return 
for  which  he  made  the  Brethren  his  heirs  in  his  will,  if  he  should  die  on 
the  journey.  But  who  can  understand  the  wonderful  ways  of  God  ;  for,  in 
his  covenant  with  God  sealed  in  the  water,  he  had  pledged  himself  not  to 
love  his  life  unto  death,  which  could  not  be  broken.  Therefore,  as  long  as 
there  still  was  some  good  to  be  found  in  him,  and  that  his  transgressions 
might  not  multiply,  the  judgment  overtook  him  even  before  he  had  arrived 
outside  the  boundaries  of  God's  people,  and  severed  the  thread  of  his  life  in 
Philadelphia,  just  as  he  was  ready  to  go  on  board  the  ship. 

If  this  had  been  the  only  one  in  the  Settlement  who  shortened  his  life 
"by  his  heedlessness,  one  might  perhaps  regard  it  as  a  mere  coincidence. 
But  since  there  were  probably  more  than  twenty,  of  both  sexes  in  the  Set- 
tlement, who  similarly  paid  the  penalty  with  their  lives,  it  must  be  ac- 
knowledged that  the  hand  of  Providence  was  concerned  therein,  for  they 
would  after  all  have  gained  no  more  than  to  make  their  offence  against  the 
Lord  greater. 

Thereupon  two  Brethren  were  sent  to  Philadelphia.  But  they  came  too 
late  for  his  funeral,  and  therefore  were  going  to  disinter  his  remains  and 
bring  them  here  to  his  Brethren,  which  however  caused  a  great  tumult  of 
the  people,  and  caused  them  to  be  ill  thought  of  after  their  return  home. 
This  deceased  Brother's  memory  will  be  hallowed  so  long  as  the  Settlement 
of  the  Solitary  remains  inhabited  ;  for  although  he  departed  out  of  time 
as  one  prematurely  born,  yet  he  left  his  Brethren  so  much  by  his  will,  that 
they  bought  a  mill  therewith,  which  for  this  long  while  has  furnished  the 
bread  for  the  entire  .Settlement. 


I08  CHRONICON    EPHRATENSE. 

the  limits  of  the  property  of  the  Brethren  of  the  Hill  Hoiise^ 
and  there  was  the  site  chosen.  By  this  the  spirit  of  wonders 
indicated  at  the  very  beginning  that  the  Brotherhood  would 
at  first  build  its  strudlure  on  the  heights  of  reason,  and  thus 
soar  aloft,  until  at  length  by  a  great  storm  they  would  be 
cast  down  into  the  valley;  all  which  was  afterwards  fulfilled 
in  minutest  detail.  But  the  good  Brethren  of  the  Hill 
House  were  moved  to  sensitiveness  by  this,  for  they  realized  ' 
that  this  convent  would  be  at  their  expense.  This  hill  was 
called  Zion,  and  from  it  the  society  afterwards  went  by  the 
name  of  the  Zionitic  Brotherhood,  which  name  clung  tO' 
them  in  all  their  doings.  At  this  time,  too,  the  name  Ephrata 
was  given  to  the  Settlement  by  the  Superintendent,  of  which 
he  said,  that  here  his  Rachel,  for  whom  he  had  served  so 
many  years,  was  buried,  after  she  had  borne  to  him  Benoni, 
the  child  of  anguish;  whereby  he  pointed  to  the  history  of 
the  patriarch  Jacob. 

Work  on  this  great  house  went  forward  rapidly.  Its  frame 
was  ere6ted  in  May,  1738,  and  in  the  following  0(?tober  the 
first  Brethren  moved  into  it;  they  were,  with  a  few  excep- 
tions, all  novices,  and  had  but  little  experience  in  the 
spiritual  life.  Soon  after  they  moved  in  there  were  certain 
happenings  from  which  one  could  infer  that  this  house  would 
be  a  source  of  many  sorrows  for  its  inmates;  for  each  one 
brought  with  him  his  inflammable  passions,  while  the  divine 
fount  by  which  all  acerbity  is  softened,  had  not  yet  been 
opened  in  them;  besides  this,  the  older  Brethren  had  not  yet 
put  their  interest  in  this  house.  The  house  was  not  entirely 
finished  nor  fully  occupied  imtil  five  years  after  this. 

The  Superintendent  spoke  much  with  the  older  Brethren 
concerning  this  new  institution,  how  it  demanded  a  man 
who  would  be  its  sole  head,  without  whom  the  institution 
would  not  be  able  to  be  maintained.  But  when  he  noticed 
that  his  words  did  not  make  any  impression  on  them,  he 
made  use  of  a  trick,  and  pretended  that  he  would  place  the 
two  Brethren  Nehemiah  and  Jabez  in  authority  at  Zion; 
which  when  the  Eckerlins  heard,  they  regarded  it  as  an  in- 
sult that  Brethren  who  were  younger  than  they  in  their  call- 
ing should  be  preferred  before  them.      Therefore  the  youngest 


A    HISTORY   OF    EPHRATA.  IO9 

among  them,  Jotham  by  name,  went  off,  and  moved  to  Zion 
with  the  two  Brethren  named;  but  his  elder  brother,  Onesi- 
mus,  who  was  intended  for  the  office,  at  that  time  yet  held 
back.  As  now  the  Brethren  in  Zion  were  obliged  to  accept 
this  authority,  they  came  into  great  temptations,  and  thought 
their  freedom  was  lost  forever;  for  although  they  were  very 
earnest,  they  had  not  yet  learned  that  obedience  by  which 
the  Son  of  God  overcame  the  evil  one;  nor  was  it  any  wonder, 
because  their  superiors  also  lacked  the  same.  Consequently 
their  natural  charadleristics  came  into  collision,  so  that  often, 
if  the  Superintendent  had  not  come  into  the  breach,  the 
name  of  God  would  have  been  brought  into  dishonor  among: 
them.  Now  it  became  apparent  what  the  Superintendent 
had  intended  when  he  said  that  the  house  demanded  a  man; 
there  was  no  one  of  dignity  enough  among  them  to  be 
chosen.  For  notwithstanding  that  the  same  Brother  used 
every  effort  to  bring  the  house  into  subje(?tion,  in  which  also 
he  in  a  measure  succeeded,  it  vet  was  onlv  a  sfovernment  of 
selfishness;  wherefore  also  it  broke  up  again  the  following 
year,  1740. 

Thus  at  length  the  hermit  Order  in  the  Settlement  was 
converted,  amid  many  temptations,  to  a  conventual  life. 
Our  predecessors  of  both  sexes  followed  this  angelic  life  in 
the  forests  of  Conestoga  for  ten  years  before  Ephrata  was 
built,  and  it  "was  spread  abroad  in  different  parts  of  the  land. 
And  that  God  first  practices  his  saints  in  a  separate  and  soli- 
tary life  ere  he  hires  them  for  his  vineyard,  is  shown  by  the 
example  of  John  the  Baptist,  as  well  as  by  that  of  Moses  in 
the  wilderness  where  he  tended  sheep  for  forty  years.  The 
Superintendent  was  able  to  adapt  himself  pretty  well  to 
these  peculiar  conditions,  though  it  cost  him  a  thousand 
tears  to  renounce  his  angelic  way  of  life  and  again  to  plunge 
into  the  ocean  of  humanity;  for  he  clearly  saw  that  the 
hermit,  life,  however  innocent  it  be,  could  yet  contribute 
nothing  to  the  fruitfulness  of  the  house  of  God,  because,  as 
he  says  in  his  discourses,  no  hermit  enters  the  kingdom  of 
God.  Therefore  when  afterwards  every  spring  the  cry  afose 
that  the  Brethren  in  Zion  would  go  forth  into  the  wilderness, 
it  did  not  move   him,  since   he   foresaw  that    the  sons  of 


no  CHRONICON    EPHRATENSE. 

Ephraim,  who  clad  in  armor  were  bearing  the  bow,  would 
yet  fall  away  in  the  time  of  battle,  which  the  Eckerlins  ven- 
tured to  do  when  they  wanted  to  revive  the  hermit-life  on 
New  River,  where  the  storm  of  the  Almighty  Lord  then 
overthrew  their  stru6lure,  ere6led  in  selfishness,  so  that 
several  lost  their  lives,  and  others  fell  away  and  afterwards 
multiplied  in  the  flesh. 

With  the  other  Solitary  ones,  however,  it  was  different; 
for  their  longing  was  always  after  solitariness,  so  that,  when 
the  Superintendent  installed  the  first  Mother  over  the  Sisters, 
their  house  was  so  violently  moved  that  several  ran  away; 
yet  they  came  back  again  after  the  storm  had  passed.  So 
hard  it  is  to  learn  to  fight  orderly  under  command.  The 
Brethren  had  so  thoroughly  prepared  everything  for  their 
solitary  life  that,  when  they  brought  their  household  furni- 
ture together  to  Zion,  it  was  a  matter  of  astonishment  how 
they  were  furnished  in  ever}^  detail.  That  God  must  have 
specially  blessed  this  Order  is  known  to  those  who  at  that 
time  visited  the  Solitary^  saints  in  their  huts;  yes,  even  long 
after  their  departure  one  could  notice  something  attractive 
in  said  huts.  O,  how  many  fiery  trials  these  warriors  might 
have  avoided,  if  it  had  been  permitted  them  to  end  their 
lives  in  this  angelic  existence!  But  since  its  course  was  run, 
the  Order  will  probably  not  again  be  restored  to  its  former 
estate;  the  light  has  risen  higher,  wherefore  also  we  wished 
to  speak  their  eulogy  at  its  funeral.  Remarkable  it  is  that 
the  holy  fathers  in  the  desert  made  their  disciples  first  learn 
obedience  in  convents,  and  afterwards  sent  them  into  the 
desert  for  higher  schooling;  here  it  was  turned  around,  they 
went  from  solitude  to  convent  life.  And  although  then 
already  everyone  was  convinced  that  this  was  the  leading  of 
God,  there  nevertheless  were  some  who  even  thus  early 
ran  off  the  track,  among  whom  Peter  Gehr  was  one  of  the 
first,  whose  biography,  since  it  was  a  remarkable  one,  we 
will  add  here.  ^ 

2 He  was  born  at  Seckenheim  near  Heidelberg  in  the  Palatinate,  and  was 
brought  to  his  conversion  early  in  life  under  the  vSuperintendent's  ministry 
in  Pennsylvania.  And  as  his  walk  shone  forth  with  special  brilliance  he 
was  also  employed  by  the  latter  to  baptize  others  ;  but  as  it  happened  that 


A    HISTORY   OF    EPHRATA.  Ill 

the  Superintendent  rebaptized  several  of  those  baptized  by  him,  this  young 
warrior  came  to  harbor  suspicions  against  his  spiritual  leader,  which  at 
length  resulted  in  a  root  of  bitterness.  Soon  after  his  conversion  he  be- 
came intimate  with  a  young  vSister,  Rebecca  by  name,  who  had  been  conse- 
crated to  God,  and  married  her  in  presence  of  the  congregation  ;  which 
indeed  was  imputed  to  him  as  a  mistaken  adt  ;  but  as  he  led  an  angelic  life 
with  her  he  began  to  exalt  his  estate  above  that  of  the  Solitary  Brethren, 
because  he  was  able  to  do  more  than  they  did.  Finally  the  Solitary  Sisters 
took  his  helpmate  up  in  their  Convent,  wherefore  he  gave  her  a  bill  of 
divorce,  and  as  mentioned  above,  betook  himself  to  the  Brethren  in  Zion 
whom,  however,  he  also  soon  left  again.  On  January  9th,  1740,  he  made 
another  attempt  to  live  with  the  Brethren  in  Zion,  when  the  Superintendent 
with  much  love  offered  him  in  spirit  the  hand  of  fellowship.  Notwithstand- 
ing this,  his  temptations  overcame  him,  so  that  he  soon  went  away  again, 
which  happened  in  October  of  the  j^ear  mentioned. 

Since  he  was  not  capable  of  living  in  subjection  to  a  spiritual  Order,  on 
account  of  his  strong  spirit  of  selfhood,  he  spent  the  remainder  of  the  time 
in  separatism.  There  he  outwardly  led  a  quiet  and  retiring  life,  though 
within  himself  he  may  have  been  very  much  exercised,  as  one  who  had. 
missed  God's  purpose,  in  trying  to  bring  God's  testimony  under  his  feet,  a 
testimony  which  so  marvellously  makes  a  fool  of  one.  Certain  it  is  that  on 
his  death-bed  he  ordered  a  whole  ream  of  paper,  which  he  had  written  full, 
to  be  torn  up  and  thrown  into  the  water;  wherein,  perchance,  his  counsels 
and  plans  against  the  simplicity  of  God  may  have  been  contained.  In 
this  state  he  lived  about  twenty  years  without  expressing  any  accusations 
against  the  community  which  he  had  left,  although  he  associated  with  those 
who  were  dissatisfied  with  God's  leading  in  the  organization,  which  also 
caused  him  severe  trials  at  his  departure  into  eternity. 

Finally  he  came  to  die  ;  whereupon,  instead  of  passing  away  in  peace, 
stern  justice  delivered  him  over  to  the  powers  of  darkness,  who  delayed  his 
end  so  that  for  twenty-four  hours  he  was  dying  and  lying  in  the  midst  of 
the  severest  temptations.  The  relatives  noticed  that  heavy  stones  of 
offence  lay  at  the  bottom  of  this,  and  therefore  asked  him  whether  he  were 
reconciled  with  his  former  Brethren.  This  hit  the  mark  ;  for  at  his  request 
a  messenger  quickly  had  to  go  and  bring  three  of  his  former  most  intimate 
Brethren.  They  found  him  in  a  state  of  struggling  with  despair,  like 
another  Spira,  and  this  was  his  constant  lamentation  :  "I  am  fallen  among 
murderers  !  "  The  presence  of  his  Brethren,  however,  gave  him  more  con- 
fidence, and  he  expressed  to  them  his  condition  in  the  following  wise : 
"  You  are  my  Brethren  !  Unto  you  will  I  live,  and  unto  you  will  I  die,  and 
you  shall  also  bury  me"  Thereupon  he  reverted  to  the  Sisterhood,  and 
as  he  was  made  aware  that  these  still  held  him  in  some  favor,  his  desire 
was  that  the  Brethren  should  hasten  home,  and  in  fellowship  with  these 
Sisters  should  bow  their  knees  in  their  chapel  in  prayer  to  God  on  his 
behalf.  Meanwhile  the  door  opened,  and  there  entered  one  of  his  fellow- 
separatists,  who  greeted  him  in  a  friendly  way,  but  which,  as  was  remarked 
with  astonishment,  renewed  his  temptations,  wherefore  he  turned  his  back 
to  him,  and  faced  the  wall.     May  God  preserve  his  saints  from  falling  into 


112  CRONICON    EPHRATENSE. 

folly  !  For  persons  who  are  joined  together  against  the  Divine  counsels, 
and  thereby  have  embittered  the  life  of  the  laborers  in  the  vineyard,  will 
have  a  heavy  responsibility  to  answer  for  in  eternity. 

The  Brother's  condition  was  not  yet  relieved,  however,  for  there  still  lay  a 
heavy  weight  upon  him  in  reference  to  the  Superintendent,  from  whose 
authority,  under  which  he  should  have  wrought  out  his  salvation,  he  had 
withdrawn  himself  in  willful  manner.  At  last  he  drew  to  himself  a  Brother 
who  he  knew  availed  much  with  the  Superin  tendent,  and  whispered  in  his 
ear  that  he  should  take  his  cordial  greeting  to  the  Superintendent.  That 
settled  it.  The  brotherly  balsam  flowed  forth  and  entered  his  soul,  especi- 
ally when  the  Brother  mentioned  laid  his  hands  upon  him  and  blessed  him; 
whereupon,  to  the  amazement  of  all  who  were  gathered  about  him,  most  of 
whom  were  of  the  Lutheran  church,  he  was  relieved  of  all  his  temptations, 
and  entered  upon  a  divine  peacefulness.  Soon  after  the  departure  of  the 
Brethren  he  died,  as  we  hope,  happily.  This  threw  into  great  terror  all 
those  who  had  cast  under  foot  the  testimony  of  God,  forasmuch  as  such  a 
person  even,  who  had  lived  so  irreproachable  a  life,  at  last,  at  the  end  of  his 
life,  again  had  to  subject  himself  humbly  under  that  very  cause  above 
which  he  had  impiously  tried  to  set  himself.  But  the  Solitary  at  the  Set- 
tlement took  fresh  courage  therefrom,  so  that  next  day  the}'  hastened  to 
dress  the  deceased  in  the  garb  of  their  Order,  and  thus  at  the  same  time 
raised  over  him  the  standard  of  victory,  as  a  sign  that  by  the  grace  of  God 
they  had  snatched  his  prey  from  the  hellish  blood-avenger  ;  whereat  surely 
all  the  saints  in  heaven  and  on  earth  will  rejoice.  The  tragedy  aroused 
much  commotion  in  that  region.  Some  said  to  the  deceased:  '"Poor 
Gehr !  must  you  now  again  be  that  against  which  during  life  you  strove  so 
earnestly?"  Others  declared  that  it  was  wonderful  that  so  strict  an  orga- 
nization existed  among  the  Solitary  at  Ephrata.  But  no  one  ventured  to 
deny  that  the  hand  of  God  was  in  the  affair  ;  for  everyone  well  knew  that 
all  these  changes  had  wrought  themselves  out  in  him  freely,  and  that  no 
one  had  persuaded  him.  He  was  committed  to  the  earth  among  the  Soli- 
tary at  Ephrata,  where  may  God  grant  him  his  portion  in  the  first  resurrec- 
tion !  I  have  purposely  gone  into  details  in  this  narrative.  The  reader 
will  notice  therefrom  that  God  has  his  eye  specially'  upon  the  footsteps  of 
such  persons  as  have  once  come  to  his  hand.  Had  this  warrior  gone  over 
into  eternity  in  his  unreconciled  condition,  how  hard  would  it  have  been  to 
redeem  him  out  of  the  same,  because  his  freedom  of  will  would  have  been 
gone.  It  appears,  however,  that  in  the  days  of  his  innocence  he  had 
wrought  much  good,  whereby  God  had  become  his  debtor  to  stand  faith- 
fully by  him  in  the  time  of  need  ;  which  also  the  good  God  did,  whose 
name  be  praised ! 


CHAPTER  XIX. 

The  TitIvE  of  Father  is  Givex  to  the  Superintendent; 
AND  Concerning  the  Quarrees  that  Arose  on  Account 

OF   IT. 

It  early  came  to  be  the  custom  in  the  Settlement  to  lay 
aside  one's  common  name,  and  take  a  new  one,  which  was 
called  the  church-name.  The  common  name  of  the  Superin- 
tendent was  Conrad  Beissel,  wherefore  he  was  usually  called 
Brother  Conrad.  Finally,  however,  he  assumed  another 
name,  either  because  the  old  one  had  made  him  seem  too 
familiar  [alletagisch],  or  because  a  new  epoch  in  his  life  had 
begun.  That  pride  should  have  impelled  him  to  do  so  no 
one  can  believe  who  was  acquainted  with  his  circumstances. 
He  expressed  his  wish  to  several  house-fathers,  who  went  to 
great  trouble  to  find  a  name  for  him  that  should  be  suitable; 
but  none  of  all  those  suggested  seemed  to  harmonize  with 
his  estate.  Thereupon  he  proposed  to  them  the  name 
Brother  Friedsam,  which  met  with  their  approval ;  and  when 
they  had  adopted  it,  it  was  at  once  made  known  to  the  con- 
gregation. 

When  the  Solitary  Brethren  at  the  Settlement  heard  it,  it 
appeared  a  bad  thing  to  them  simply  to  call  him  a  Brother, 
since  to  many  of  them  he  had  been,  next  to  God,  the  cause 
of  their  salvation.  Therefore  they  resolved  in  their  council 
to  call  him  a  Father,  of  which  they  notified  him  through 
two  deputies,  and  which  also  he  accepted  without  contradic- 
tion; for  he  was  so  instru(fted  from  above  that  he  would  not 
readily  have  refused  the  good  intentions  of  anyone,  even 
though  he  might  therefor  reap  the  greatest  reproach,  as 
happened  in  this  case.  When  it  was  made  known  at  a  love- 
feast,  it  offended  the  house-fathers,  particularly  because  the 
Bckerlins  were  movers  in  the  matter,  against  whom  they 
had  a  grudge  as  it  was,  for  trying  to  exalt  the  Superintend- 
ent beyond  measure.  This  occasioned  various  conferences, 
where  it  was  decided  that  the  Solitary  should  call  him  Father, 

I  (113) 


114  CHRONICON    EPHRATENSE. 

while  those  of    the  domestic  households   should   call    him 
Brother;  though  this  was  never  strictly  observed. 

Thus  the  matter  stood  until  the  year  1741,  when  a  house- 
father of  the  congregation,  John  Hildebrand  by  name,  was 
m.oved  to  draw  up  a  great  document,  and  to  present  it  to  the 
Superintendent,  wherein  he  proved  from  many  Scripture 
passages  that  stri(5lly  speaking  the  title  of  Father  belonged 
to  no  one  but  God.  It  came  to  us  from  the  times  of  apostasy 
and  the  Roman  church,  when  one  had  placed  himself  upon 
a  chaii-  whom  they  called  Holy  Father.  The  Superintendent 
did  not  permit  himself  to  quarrel  about  it,  but  received  the 
Brother's  work,  and  said  he  believed  there  was  good  con- 
tained in  it.  At  the  same  time  he  told  him  that  he  felt  that 
people  had  put  him  into  an  evil  situation,  in  which,  he 
feared,  harm  might  come  to  the  testimony  of  God;  wherefore 
also  he  had  asked  for  another  name,  upon  which  the  Solitary 
Brethren  had  imposed  this  name  upon  him.  When  the 
Superintendent  showed  this  condescension  to  the  Brother, 
he  went  home  apparently  quite  satisfied  and  happy.  Soon 
after,  however,  he  brought  the  Superintendent  a  long  letter 
of  similar  purport  with  the  preceding  document.  The  Super- 
intendent had  him  read  his  letter  in  the  presence  of  two  of 
the  house-fathers  themselves.  In  it  he  went  so  far  as  almost 
to  deny  the  incarnation  of  Christ.  Then  the  Superintendent 
declared  that  it  would  be  easier  for  him  to  give  up  this  title 
entirely  if  by  the  same  he  would  be  obligated  to  stand  for 
something  which  he  would  not  have  to  do  if  this  name  were 
taken  from  him.  It  was  difficult  to  discern  from  the  Super- 
intendent's condudl  whether  he  was  in  favor  of  or  against 
the  title.  Those  who  regarded  his  a61ion  only  superficially 
and  from  the  outside  were  indeed  tempted  to  think  that  he 
coveted  titles  of  honor,  as  also  the  good  Hildebrand  thought. 
But  those  who  had  an  insight  into  his  spiritual  condition, 
knew  very  well  that  for  conscience  sake  he  might  not  avoid 
any  reproach,  such  as  also  this  Father-title  was.  And  surely 
this  title  would  not  have  been  set  for  a  stone  of  stumbling  to 
these  men  wise  in  their  own  conceits  by  God's  providence. 
Why  then  did  men,  even  after  his  death,  rave  so  violently, 
since  it  is  not  their  wont  to  be  so  zealous  against  evil,  else 


A    HISTORY   OF   EPHRATA.  II5 

they  would  have  had  occasion  enough,  even  without  this 
title,  to  kindle  their  wild  natural  passions  by  their  zeal. 

After  Brother  Hildebrand  had  now  read  his  letter,  as  was 
mentioned,  the  Superintendent  called  into  the  council  three 
Solitary  Brethren,  namely,  Jephune,  Jotham  and  Jethro,  be- 
sides two  house-fathers,  and  thus  addressed  them:  "Brother 
Hildebrand  has  been  moved  within  himself  on  account  of 
me  with  regard  to  the  title  Father,  which  the  Solitary  Breth- 
ren and  some  house-fathers  applied  to  me,  and  says  that  it 
belongs  to  no  creature,  but  to  God  alone,  whereupon  a  con- 
troversy has  arisen."  The  Solitary  Brethren,  who  first  had 
manufactured  the  title,  were  soon  ready,  and  cast  aside  at 
once  the  great  things  of  Brother  Hildebrand.  But  the  two 
house-fathers  held  back,  and  only  said  that  they  had  lost  the 
Superintendent  after  he  had  assumed  this  title.  It  appears 
from  this  how,  from  the  beginning  of  the  Community,  the 
Solitary  Brethren  and  the  householders  quarreled  about  the 
person  of  the  Superintendent,  even  like  Judah  and  Israel 
about  King  David. 

This  strife  continued  throughout  the  Superintendent's 
life-time,  and  became  a  bitter  crOss  unto  them  who  were 
involved  in  it.  It  was  commonly  spoken  of  as  the  strife 
between  Judah  and  Ephraim,  of  which  Isaiah  makes  fre- 
quent mention.  It  surely  is  a  difficult  matter  to  keep  in 
unity  a  church  composed  of  such  unequal  estates;  for  the 
solitary  estate  would  not  stand  under  the  domestic,  nor  the 
latter  under  the  former;  but  with  the  Superintendent  as 
head  they  all  hung  together,  and  whichever  had  him  was 
usually  on  top.  Of  this  our  Protestants  know  nothing,  for 
among  them  everything  is  shorn  over  one  comb.  In  church 
history  we  find  that  this  strife  was  often  brought  up  before 
the  councils;  whereupon  canons  were  enabled  that  the  soli- 
tary should  not  exalt  itself  over  the  domestic  estate.  Now 
in  this  organization  too,  as  still  is  the  case  in  the  Romish 
church,  the  church  government  was  wholly  in  the  hands  of 
the  Solitary,  so  that  even  the  domestic  estate  would  not 
receive  a  married  man  or  widower  as  priest.  But  in  order 
that  the  domestic  estate,  as  being  the  weaker  part,  might 
not  be  oppressed  by  the  Solitary,  God  had  given  the  balance 


Il6  CHRONICON    EPHRATENSE. 

into  the  hands  of  the  Superintendent,  so  that  they  to  whom 
he  gave  his  fellowship,  rose  up,  and  they  from  whom  he 
withdrew  it  sank  down,  by  which  means  he  kept  the  work  in 
continual  motion.  He  never  gave  his  favor  too  long  to  the 
one  or  to  the  other,  thereby  preventing  anyone  from  getting 
undue  advantage.  But  as  I  am  going  to  describe  the  spirit- 
ual government  of  the  Settlement  in  another  chapter,  I  will 
save  until  then  the  rest  of  this  subjedl. 

After  the  council  mentioned,  the  Superintendent  censured 
the  two  house-fathers,  Joiada  and  Lamech,  for  not  having 
defended  Brother  Hildebrand  better  against  the  Brethren  in 
Zion,  for  at  that  time  this  Brotherhood  was  strong  and  had 
the  preponderance  in  the  Settlement.  Thereupon  next  day 
the  two  house-fathers  went  to  the  convent  of  Zion,  and  told 
the  Brethren  how  greatly  concerned  they  were  about  the 
Father-title.  "For,"  said  they,  "if  this  name  is  not  made 
more  general,  the  Superintendent  is  as  good  as  taken  from 
the  congregation,  and  you  have  brought  him  over  to  \our 
side  by  means  of  this  title."  But  they  effected  nothing  by 
this;  for  the  Zion's  Brethren  had  two  principal  accusations 
against  them:  i.  That  they  had  made  common  cause  with 
the  Brother  Hildebrand  in  his  affairs  against  the  Superin- 
tendent. 2.  That  they  had  not  maintained  a  close  enough 
fellowship  with  the  Zion's  Brethren;  if  they  had  done  so, 
they  would  also  have  found  again  the  Superintendent. 

Soon  after  this  the  Superintendent  went  to  the  Zion's 
Brethren  and  gave  them  to  know  that  he  would  now  no 
longer  be  responsible  for  the  title  of  Father;  but  that  if  the 
Brethren  would  stand  for  it,  it  would  have  to  be  settled  at  a 
general  council.  Thereupon  the  Brethren  agreed  upon  the 
following  resolutions  in  their  council,  which  also  they  handed 
to  him  in  writing,  namely:  That  they  recognized  and  ac- 
knowledged the  Superintendent  to  be  their  spiritual  father, 
since  he  bore  the  testimony  out  of  which  the  Solitary  in 
the  Settlement  as  well  as  the  congregation  had  sprung, 
and  that  they  would  defend  this  title  for  the  Superintendent 
against  all  objectors.  Because  of  this  the  Superintendent 
also  bore  the  Brethren  in  Zion  in  special  remembrance  before 
God.     This  is  now  the  second  time  that  the  Brethren  in  Zion 


A    HISTORY   OF    EPHRATA.  II7 

defended  the  Father-title  against  the  adversaries,  wherefore 
it  was  adopted  at  both  the  convents,  though  it  was  not  yet 
approved  by  the  congregation.  All  this  happened  on  a  sixth 
day  of  the  week.  On  the  following  Sabbath,  however,  the 
Superintendent  declared  himself  as  follows  before  the  entire 
congregation:  "  Brother  John  Hildebrand  this  week  testified 
against  me,  both  in  writing  and  by  word  of  mouth,  that  it 
was  not  right  that  I  allowed  myself  to  be  called  a  Father, 
because  that  title  belonged  to  God  alone,"  He  desired  to 
bring  this  before  the  congregation.  Now  they  would  have 
to  choose  one  or  the  other,  namely,  either  to  stand  by  the 
title,  or  not  to  do  so. 

At  this  the  congregation  was  greatly  surprised.  But 
Brother  John  Hildebrand  began  to  justify  his  course,  and 
to  call  upon  God  as  the  one  at  whose  command  he  had  borne 
this  testimony.  With  many  other  words  also  he  disclosed 
his  motives.  Upon  this  the  Superintendent  expressed  him- 
self thus:  That  henceforth  he  would  have  nothing  more  to 
do  with  the  Father-title;  the  congregation  should  decide 
what  was  to  be  done.  •  And  that  it  might  feel  freer  in  its 
judgment,  he  would  withdraw;  whereupon  he  betook  him- 
self to  the  upper  hall.  Now  the  votes  of  the  congregation 
were  gathered,  when  it  was  found  that  all,  with  a  few  excep- 
tions, were  of  opinion  that  he  should  be  confirmed  in  the 
title  by  common  consent.  This  they  announced  to  him, 
with  the  added  condition,  that,  if  the  title  were  burdensome 
to  him,  he  should  not  be  obliged  to  take  it.  This  offer  of 
the  congregation  the  Superintendent  respe(5lfully  accepted, 
and  so  the  matter  was  concluded  thus:  that  the  two  Solitary 
Orders,  and  all  in  the  congregation  who  thought  well  of  it, 
should  call  him  Father;  while  the  rest  should  be  free-  to  do 
as  they  pleased.  Thus  Brother  Hildebrand,  with  his  testi- 
mony, came  to  nought 

I  have  deemed  it  necessary  to  trace  this  affair  to  its  source, 
in  order  to  convince  the  reader  that  the  Superintendent  did 
not  arbitrarily  assume  this  title,  as  was  charged  by  many. 
It  were  to  be  wished  that  the  entire  congregation  had 
remained  steadfast  in  its  original  simplicity;  but  it  was  here 
even  as  in  the  time  of  the  Apostles.     As  soon  as  the  Super- 


Il8  CHRONICON    EPHRATENSE. 

intendent  had  fallen  asleep  in  the  Lord  many  betrayed 
themselves  that  they  were  not  satisfied  with  this  title. 
Therefore  when  seven  years  after  the  Superintendent's  death 
a  monument  was  erecfted  to  him,  and  counsel  was  taken  with 
reference  to  the  inscription  to  be  put  thereon,  it  was  resolved, 
in  order  not  to  give  offence  to  any,  to  leave  off  the  two  names 
of  Father  and  Gottrecht.  Upon  others,  who  are  unworthy, 
the  title  is  freely  bestowed ;  but  from  this  one,  because  he 
was  worthy,  it  was  taken  away  even  after  his  death;  so 
everything  in  this  world  must  be  mixed  with  hypocrisy  if  it 
is  to  be  acceptable.  The  above  mentioned  Brother  Hilde- 
brand  was  one  of  the  first  awakened  in  Germany  during  this 
century',  and  lived  with  such  ascetic  rigor  that  at  the  begin- 
ning he  even  ate  his  bread  by  weight.  He  was  a  man  of 
peculiar  gifts,  and  had  a  deep  insight  into  the  writings  of 
Jacob  Boehme.  Nevertheless  he  had  become  pretty  well 
cooled  off;  but  when  the  fires  of  the  awakening  in  Conestoga 
burned  so  brightly,  it  warmed  him  up  too,  so  that  he  joined 
the  congregation.  His  oldest  daughter  was  the  first  virgin 
to  be  consecrated,  and  also  the  first  one  to  exchange  her 
angelic  estate  for  matrimony,  being  wedded  to  the  middle 
son  of  Alexander  Mack.  Because  her  father  became  sorely 
offended  at  the  rock  of  offence  in  the  congregation,  he 
separated  from  it  again,  and  for  a  time  took  up  with  the 
opposing  party  in  Conestoga.  Afterwards  he  followed  his 
daughter  and  moved  to  Germantown,  where  the  Baptists 
made  him  one  of  their  teachers.  But  when  the  awakening 
referred  to  made  itself  felt  at  Germantown,  he  again  removed 
to  the  congregation  at  Ephrata,  with  his  son-in-law  and 
daughter.  From  that  time  on  he  stood  in  the  way  of  the 
Superintendent,  which  caused  many  quarrels;  for  because  he 
was  older  in  his  spiritual  calling  than  the  Superintendent,  he 
was  unable  to  subject  himself  to  the  latter;  besides  which  he 
also  was  very  wise  in  his  own  conceit.  Yet  the  Superinten- 
dent rose  above  his  opposition  in  the  spirit  of  love,  and  after 
his  death  committed  him  to  the  earth  with  expressions  of 
high  esteem. 


CHAPTER  XX. 

A  House  of  Prayer  is  Built  in  Zion;  Besides  Other 
Occurrences  Which  Took  Peace  in  the  Congregation 
AND  Settlement  About  the  Year  1740. 

In  06lober  of  the  year  1739  the  sons  of  two  of  the  house- 
fathers adopted  the  solitary  life,  and  were  received  by  the 
Brotherhood  in  Zion.  After  their  year  of  probation  was 
over,  they  were  invested  with  the  dress  of  the  Order,  and  the 
one  received  the  name  of  Zephaniah,  the  other  Obadiah. 
Both  endured  their  trial,  and  are  now  in  eternity.  May 
God  give  them  grace  on  the  day  of  doom!  Hitherto  divine 
service  had  been  held  in  the  chapel  of  the  Sisters;  but  now 
the  fathers  of  the  two  mentioned  Brethren,  named  Nagele 
and  Funck,  offered  in  the  name  of  their  sons  to  build  a 
prayer  and  school  house,  which  it  was  granted  them  to  do. 
They  furnished  all  the  material  for  it,  and  the  Brethren  did 
the  work.  The  mason- work  was  done  in  six  weeks,  in  which 
time  it  neither  snowed  nor  rained,  and  was  raised  up  in 
December  of  the  year  1739.  At  that  time  things  were  done 
as  in  the  days  of  the  restoration  of  Jerusalem;  all  the  Breth- 
ren were  masons,  builders,  carpenters,  etc.,  for  God  gave 
them  wisdom  and  great  patience  in  their  daily  work;  more- 
over they  were  greatly  concerned  that  none  of  tile  show  of 
the  world-spirit  should  be  introduced.  This  house  of  prayer^ 
was  a  large  and  sightly  stru6lure.  Below  was  a  large  room 
furnished  with  chairs,  and  adorned  with  texts  in  Gothic 
letters,  for  the  congregation.  Here  the  Superintendent  had 
his  seat;  behind  him  a  choir-gallery  was  built,  in  the  lower 
part  of  which  sat  the  Solitary  Brethren,  and  in  the  upper, 
the  Sisters.  In  the  second  story  there  was  another  large 
hall,  furnished  with    everything    needed  'for    holding    the 

^This  handsome  Prayer-house,  in  which  were  manifested  forth  many- 
wonders  of  God,  did  not  stand  more  than  38  years,  being  converted  into  a 
hospital  during  the  war  of  the  Americans,  after  which  it  was  never  restored 
again. 

(119) 


I20 


CHRONICON    EPHRATENSE. 


Agapae.  In  the  third  story  were  dwelling  rooms  for  eight 
Solitary  persons.  In  this  house  many  wonders  of  God  were 
manifested  forth,  so  that  its  future  fate  was  much  lamented. 
In  x\.ugust  of  the  year  1740  the  rest  of  the  Brethren  in  the 
Settlement  also  left  their  solitary  dwellings  and  moved  into 
the  convent  Zion;  among  these  was  the  later  so  well  known 
Prior  Onesimus.  Him  the  Superintendent,  as  his  first-born 
son,  not  only  appointed  to  be  Prior  in  Zion,  but  also, 
together  with  two  other  Brethren,  Enoch  and  Jabez,  solemnly 
consecrated  to  the  work  of  the  Lord  by  the  laying  on  of  hands 
in  presence  of  the  congregation.  But  great  difficulties  arose 
in  Zion  upon  his  entrance  there,  for  his  brother  after  the  flesh, 
Jotham,  held  the  authority  there,  and  had  all  the  Brethren 
on  his  side.  In  hallowed  commemoration  we  will  here  give 
the  names  of  all  the  Brethren  who  at  that  time  dwelt  in 
Zion,  as  also  of  all  belonging  to  the  Order  of  the  Sisters. 
At  the  present  time,  1785,  there  are  seven  of  the  former,  and 
nine  of  the  latter,  still  living. 


Brother 

Br.  Agonius, 
Br.  Jotham, 
Br.  ElimeIvEch, 
Br.  Jabez, 
Br.  Jephune, 
Br.  Obed, 
Br.  Timotheus, 
Br.  Joee, 
Br.  Theonis, 
Br.  Beno, 
Br.  Ephraim, 
Br.  Jonadab, 


Onesimus,  Prior  of 
Br.  Jonathan, 
Br.  Phieemon, 
Br.  Agabus, 
Br.  Zephaniah, 
Br.  Obadiah, 
Br.  Nehemiah, 
Br.  Gideon, 
Br.  Wieeiam, 
Br.  Just, 
Br.  Joseph, 
Br.  Amos, 
Br.  Solomon, 


the  Convent. 
Br.  Benjamin, 
Br.  Nathanael, 
Br.  Enoch, 
Br.  Abel, 
Br.  Simeon, 
Br.  Gottlieb, 
Br.  Jemini, 
Br.  Benedict, 
Br.  Isai, 
Br.  Sealthiel. 


Sister  Maria,  Mother  of  the  Sisters. 


Sr.  Jael, 

Sr.  Iphigenia, 

Sr.  Hannah, 

Sr.  Euphrosina, 


Sr.  Eugenia, 
Sr.  Phoebe, 
Sr.  Armella, 
Sr.  Rebecca, 


Sr.  Paulina, 
Sr.  Syncletica, 
Sr.  Keturah, 
Sr.  Bernice, 


Sr.  Anna,  Sr.  Maria  Christiana,  Sr.  Catharine, 

Sr.  Eunice,  Sr.  Persida,  Sr.  Esther, 

Sr.  Deborah,  Sr.  Louisa,  Sr.  Rachel, 


A    HISTORY   OF   EPHRATA.  121 

Sr.  Naemi,  Sr.  Thekla,  Sr.  Naema, 

Sr.  Prisca,  Sr.  Theresia,  Sr.  Anastasia, 

Sr.  Miriam,  Sr.  Basila,  Sr.  Drusianna, 

Sr.  Flavia,  Sr.  Barbara,  Sr.  Martha. 

Now  they  began  to  order  their  life  in  every  respect  in 
monastic  wise.  First  of  all,  property  was  declared  sinfnl, 
and  everything  was  brought  together  in  common,  in  support 
of  a  fund,  out  of  which  everything  needed  for  the  suste- 
nance of  the  Brethren  was  bought;  the  same  was  also  done 
in  the  Sisters'  Convent.  It  was  therefore  a  great  reproach 
for  anyone  to  be  accused  of  ownership.  This  lasted  many 
years,  namely,  that  no  one  owned  anything,  until  at  last 
necessity  forced  a  return  to  ownership;  although  to  this  day 
everything  in  the  main  work  is  held  in  common.  And  in 
order  that  no  one  who  had  contributed  anything  might  even 
in  the  future  claim  it,  as  for  example,  if  he  should  leave  the 
convent,  it  was  resolved  that  anyone  who  should  leave  it, 
should  forfeit  whatever  he  had  contributed;  to  which  all 
agreed  without  any  objections.  When,  owing  to  an  absurd 
separation  which  then  was  mutually  observed,  the  Sisters 
had  been  obliged  to  cut  their  own  fire-wood,  there  was  after- 
wards a  contract  made  with  them,  agreed  to  by  the  Superin- 
tendent, that  the  Brethren  should  supply  the  Settlement  with 
wood,  while  the  Sisters,  on  their  part,  should  look  after  the 
Brethren's  wash.  A  common  table  was  also  introduced  in 
both  convents,  during  the  first  hour  of  the  evening.  Now 
they  also  began  to  tear  down  the  separate  hermit  houses  in 
the  Settlement,  out  of  which  several  work-shops  were  built. 

On  the  2ist  of  September  of  this  year  the  two  societies 
separated  from  each  other  in  divine  worship,  and  the  Breth- 
ren held  their  first  midnight  prayer  meeting  in  their  new 
house  of  prayer.  As  at  this  time  a  bell  was  sent  as  a  present 
to  one  of  the  Brethren  in  the  convent  by  his  father  in  Ger- 
many, the  Brethren  prevailed  upon  the  Superintendent,  after 
much  begging,  to  let  them  hang  it  in  their  prayer-house. 
When  this  was  rung  at  midnight,  not  only  did  all  the  Settle- 
ment arise,  but  as  one  could  hear  it  for  four  English  miles 
around  the  Settlement,  all  the  families  also  rose  and  held 
their  home  worship  at  the  same  time;  for  in  those  days  the 


122  CHRONICON    EPHRATENSE. 

fires  of  the  first  love  still  burned  everywhere.  The  Brethren 
attended  their  services  clothed  in  the  garb  of  the  Order, 
wearing  in  addition  also  a  mantle  with  a  hood  like  that  of 
the  Capnchins.  I  shall  speak  of  the  spirit  and  power  of 
this  worship  at  another  place. 

There  is  another  circnnistance  that  belongs  here,  though 
it  happened  in  the  year  1738.  About  that  time  the  custom 
came  into  vogue  to  have  one's  self  baptized  for  the  dead,  as 
it  was  supposed  from  the  words  of  Paul  that  the  first  Chris- 
tians did  the  same.  Two  Brethren  first  originated  this  at 
the  Settlement,  Elimelech^  and  Timotheus,  ^  the  first  of 
whom  had  himself  baptized  for  his  deceased  mother,  and 
the  other  for  his  deceased  father,  although  it  was  known 
that  both  their  parents  had  been  baptized  in  Germany. 
This  custom  was  practiced  for  many  years  in  the  households, 
and  has  not  yet  wholly  died  out,  there  always  being  some 
who  became  substitutes  and  pledges  for  their  parents,  or 
other  relatives,  though  these  had  in  their  life  time  received 
their  divine  calling,  but  had  not  attained  unto  the  covenant 
of  God. 

In  December  of  the  year  mentioned  the  Superintendent, 
with  many  of  the  Solitary,  made  a  considerable  visit  to  the 
Baptists  at  Amwell,  in  Jersey.  These  people,  from  the  time 
of  their  first  awakening,  had  a  great  love  for  the  work  of  the 
Lord  in  the  Settlement;  whereupon  this  visit  opened  the  door 
for  the  breaking  of  bread  together,  which  otherwise,  because 
they  were  united  with  a  congregation  of  Baptists  in  German- 
town,  would  not  have  been  looked  upon  with  approval. 
When  the  Superintendent  returned  home,  he  called  together 
a  church-council,  and  announced  with  what  love  they  had 
been  received  in  those  regions  by  the  children  of  God  (may 
this  be  recorded  in  their  favor  in  the  book  of  holy  remem- 
brance before  God!).  At  the  same  time  he  announced  how 
concerned  he  was  for  those  poor  people,  and  that  they  would 
have  to  be  helped  out  with  a  Brother  from  Ephrata.  These 
good  people  in  Amwell  specially  availed  themselves  of  this 
open  Philadelphian  church  door,  and  made  many  a  visit  of 
more  than  a  Inmdred  English  miles  to  the  Settlement,  and 
^ [Emmanuel  Eckerlin].     ^[Alexander  Mack]. 


A    HISTORY   OF    EPHRATA.  123 

built  themselves  up  in  the  unity  of  the  Spirit  on  the  death  of 
Jesus  Christ.  Thereby  the  Superintendent  was  induced  to 
undertake  another  visit,  on  which  he  was  accompanied  only 
by  Solitary  Brethren.  As  many  of  the  Baptists  there  stood 
in  judgment  against  the  work  of  God  in  the  Settlement, 
some  feared  that  the  two  parties  might  get  into  each  other's 
wool,  whereby  the  general  edification  might  be  hindered. 
Yea,  some  sought  to  bring  the  visitors  to  the  then  Baptist 
teacher,  Bechtelsheimer  by  name,  in  the  hope  that  then 
matters  might  occur  over  which  they  might  gloat;  but  they 
were  disappointed  in  this.  hope.  The  Superintendent,  who 
bore  in  his  heart  the  seal  of  the  redemption  of  the  whole 
world,  started  on  his  visit,  and  was  received  with  all  affec- 
tion by  the  teacher  referred  to  and  his  helpmate.  They  sat 
down  with  him  and  listened  to  him  for  more  than  an  hour, 
during  which  there  flowed  from  him  in  a  flood  all  that  the 
Spirit  gave  him.  And  as  everybody  thought  the  visitors 
might  now  be  dismissed  in  peace,  these  good  people  first 
showed  forth  their  particular  love  by  treating  them  to  a  rich 
collation.  May  God  reward  them  on  the  day  of  reckoning! 
So  likewise  the  whole  organization  helped  the  visitors  across 
the  water  again  at  its  own  expense.  This  is  mentioned  here 
with  the  intent  that,  if  any  of  these  dear  people  should  still 
be  living  and  should  read  this,  they  may  know  that  their 
faithfulness  shown  towards  the  work  of  God  has  been  held 
in  hallowed  remembrance. 

Meanwhile  some  among  them  longed  that  there  might  be 
established  among  thein  a  household,  such  as  they  had  seen  at 
the  Settlement,  for  they  had  well  brought  up  young  people, 
and  hoped  something  useful  might  be  accomplished  among 
them.  It  would  indeed  have  been  easy  to  introduce  the 
form  among  them,  but  to  fill  this  effigy  with  the  Spirit  was 
not  a  human  work.  At  that  time  there  was  among  the 
Brethren  at  the  Settlement  one  by  the  name  of  Elimelech, 
one  of  the  Eckerlins,  whom  the  stars  had  formed  for  a  priest 
and  redeemer  of  the  bodily  life,  so  that  while  other  Brethren, 
spent  their  time  in  hard  labor,  he  sought  his  own  pastures 
and  imposed  his  priesthood  upon  people.  And  though  he 
was  a  great  opponent  of  the  Germantown  Baptists,  so  that  at 


124  CHRONICON    EPHRATENSE. 

their  meetings  lie  often  preached  them  all  out  of  the  room;  he 
nevertheless  finally  left  the  convent,  and  removed  to  them, 
when  Peter  Becker  received  him  on  condition  that  he  must 
suspend  his  priesthood.  But  he  did  not  carry  this  out;  but 
established  a  large  congregation  in  South  Carolina  under 
their  auspices,  where  also  he  ended  his  life  under  the  follow- 
ing circumstances.  Latterly  there  arose  in  the  congregation 
some  young  people  by  the  name  of  Martin,  who  by  their 
powers  of  speech  drew  the  people  to  themselves.  When  he 
noticed  this,  he  openly  declared  that  he  must  be  better  re- 
ceived or  he  would  die.  And  when  he  afterwards  repeated 
these  words,  albeit  with  poor  results,  he  soon  after  did  die, 
which  may  well  cause  thoughtful  persons  to  reflect.  May 
God  grant  him  a  blessed  resurre(5lion  !  The  Superintendent, 
who  knew  how  to  use  all  manner  of  instruments  in  the  up- 
building of  his  church,  made  use  of  this  Brother  in  all  revi- 
vals. This  he  did  in  holy  simplicity  and  self-depreciation, 
wherefore  God  treated  him  so  sorely,  since  it  gave  occasion 
to  many  to  elevate  themselves  above  him,  who  afterwards 
had  such  severe  falls;  as  he  sings  in  a  hymn:  "  Our  mistakes 
the  cause  have  been.  That  we  oft  our  aim  have  missed,  And 
have  others  raised  up  seen;  Though  we  always  want  the 
best." 

After  the  Superintendent  had  ordained  Brother  Elimelech 
to  be  teacher  at  Amwell,  he  publicly  consecrated  him  to  this 
office  by  the  laying  on  of  hands,  on  account  of  which  many 
maintained  that  lie  would  become  the  Superintendent's  suc- 
cessor in  his  office,  as  he  was  already  his  right  hand.  About 
this  same  time  also  church-books  were  introduced,  in  which 
the  congregation  and  the  Solitary  had  to  pledge  themselves, 
by  subscribing  their  names,  to  recognize  a  head  of  the 
church,  which  was  the  Blimelech  referred  to.  The  Superin- 
tendent, however,  was  so  cautious  that  he  never  bound  any- 
one formally  to  himself.  This  affair  therefore  caused  so 
much  offence  to  some  that  they  left  the  congregation. 
Among  the  Superintendent's  printed  Letters,  the  54th  was 
written  to  Elimelech  at  that  time,  and  is  full  of  priestly 
un(5lion;  therein  he  speaks  thus:  "Continue  steadfast  in 
prayer  and  with  watchfulness  of  spirit  for  the  flock  of  Christ, 
that  thou  mayest  rightly  divide  the  Word  of  Truth  which 
hath  been  sown  in  you. ' ' 


A    HISTORY   OF    EPHRATA.  1 25 

This  letter  he  took  with  him  to  Ainwell,  where  he  showed 
it  to  everyone  as  his  credentials  which  he  had  received  from 
the  Superintendent.  His  people  indeed  sought  to  sustain 
him  in  his  office,  but  when  they  noticed  that  it  was  an  imi- 
tated affair  and  not  inborn,  they  lost  courage,  so  that  when 
he  wanted  to  institute  midnight  meetings,  like  those  in  the 
Settlement,  and  invited  their  daughters  to  the  same,  they 
feared  that  offences  might  arise,  and  dismissed  him;  where- 
upon he  returned  again  to  the  Settlement  in  disgrace. 
Thereupon  several  families  in  Amwell  left,  and  removed  to 
the  Settlement,  namely,  Dietrich  Fahnstick,  Conrad  Bold- 
hausen,  John  Mohr,  Bernhard  Gitter,  etc.,  which  added 
several  Solitary  ones  to  the  Sisters'  House,  though  none  of 
them  remained  steadfast  save  one,  Armella  by  name,  who 
ended  her  course  among  them. 

In  this  year,  too,  the  ordinary  Tonsure,  or  head-shearing, 
was  introduced  in  the  convents,  which  deserves  to  be  men- 
tioned here,  as  it  contributed  not  a  little  to  the  vicissitudes 
of  the  Settlement.  Two  Brethren'*  engao^ed  in  an  intimate 
conversation  with  the  Superintendent  with  reference  to  their 
spiritual  course,  and  confided  to  him  that  something  was  still 
wanting  in  their  consecration;  they  were  indeed  baptized 
in  the  name  of  Christ,  but  they  could  still  marry  and  have 
intercourse  with  the  world;  there  was  still  wanting  some 
special  pledge  for  their  particular  estate,  otherwise  there  was 
no  difference  between  them  and  the  domestic  households. 
On  this  they  were  agreed;  but  they  could  come  to  no  deci- 
sion as  to  the  nature  of  the  covenant  desired,  until  at  last 
they  unanimously  chose  the  Virgin  Mary  as  the  Patroness 
of  their  Order.  After  they  had  arrived  at  this  conclusion 
they  sought  to  propagate  the  same  secretly,  for  they  sup- 
posed that  it  would  cause  a  great  stir  in  the  Settlement. 
But  the  Brethren  discovered  their  secret,  and  consulted  one 
of  their  private  counsellors,  who  opposed  their  project  for 
three  hours.  They,  however,  did  not  care  for  this,  but  the 
Superintendent  ordered  the  Prior  to  kneel  down,  and  after 
the   latter  had  made  a  vow  of  perpetual  chastity,  he  cut  a 

*[Israel  EJckerlin  and  Alexander  Mack]. 


126  CHRONICON    EPHRATENSE. 

large  bald  spot  on  his  head;  after  which  he  and  the  other 
Brethren  had  the  same  done  to  themselves  by  the  Prior. 
Thereupon  a  day  was  ordained  as  a  festival  on  which  the 
Order  of  the  Solitary  should  take  their  vows  of  perpetual 
chastity.  And  notwithstanding  that  secretly  many  objec- 
tions were  made  to  it,  because  the  Scriptures  expressly  for- 
bid the  shaving  of  the  head,  and  because  it  was  nothing  but 
the  warming  up  again  of  a  custom  that  had  originated  in 
the  Popish  church,  yet  at  the  time  set,  in  holy  obedience,  the 
entire  Brotherhood  appeared  in  its  chapel;  for  they  knew 
that  the  Superintendent  stood  under  God,  and  that  whoever 
opposed  him  struck  at  the  very  apple  of  God's  eye.  After 
the  pledges  were  openly  read,  one  Brother  after  the  other 
kneeled  down,  and  had  his  hair  cut  and  afterwards  his  crown 
shorn.  Then  the  Superintendent  went  over  to  the  Sisters, 
who  were  awaiting  him  in  their  chapel,  and  after  their  hair 
had  been  cut,  after  the  manner  of  virgins  in  the  primitive 
church,  they  all  took  the  vow,  and  then  had  their  crowns 
likewise  shorn.  Since  this  ordinance  was  instituted  in  the 
face  of  such  strong  opposition  of  the  reason,  it  is  fair  to  con- 
clude that  the  Holy  Ghost  was  in  the  work,  for  He  shall  sit 
as  a  refiner,  and  shall  purify  the  sons  of  Levi.  But  Thou, 
good  God,  hast  drawn  us,  .Thy  servants  and  handmaidens, 
into  the  holy  net,  where  indeed  a  large  measure  of  the  suffer- 
ings of  Christ  fell  to  our  share,  until  we  have  become  the 
offscouring  of  the  tribes  of  the  earth,  and  our  mothers'  chil- 
dren know  us  no  more;  but  the  times  of  refreshing  from 
before  Thy  presence  Thou  hast  hidden  from  us  till  this  hour. 
Therefore  do  we  pray  to  Thee,  Give  unto  us.  Thy  servants 
and  handmaidens,  courage  and  strength  in  our  weakness, 
that  we  may  carry  on  Thy  work,  and  that  we  may  not, 
besides  all  this,  through  our  negligence,  become  a  cause  of 
delaying  Thy  appearance. 

After  the  consecration  of  the  Sisters  was  done,  the  Super- 
intendent returned  to  the  Brethren,  bringing  with  him  the 
hair  of  the  Sisters,  which  he  laid  on  the  table  with  the 
wish  that  he  might  live  until  their  heads  were  gray  ; 
which  God  granted  him,  for  he  did  not  enter  upon  his  rest 


A    HISTORY   OF    EPHRATA.  12  7 

until  the  year  1768.  Afterwards  it  was  ordained  that  the 
memorial  of  this  consecration  should  be  celebrated  every 
quarter  of  a  year,  when  their  hair  should  be  cut  again  and 
their  tonsures  renewed;  in  the  meantime  no  one  was  allowed 
to  put  a  shear  to  his  head. 

On  the  5th  of  July,  1740,  the  last  divine  service  of  the 
congregation  was  held  in  the  prayer-house  of  the  Sisters, 
named  Kedar.  Thereafter  the  entire  house  fell  to  the  use 
of  the  Sisters  alone,  a  thing  which  no  one  had  thought  of 
when  it  was  built;  for  at  that  time  one  lived  without  plans 
for  the  future,  but  allowed  oneself  to  be  governed  by  the 
spirit  of  the  Community,  without  knowing  what  would  be 
the  outcome  of  the  matter.  Then  a  house-father,  Henry 
Miller,  paid  the  expenses  for  dedicating  the  prayer-house  on 
Zion,  which  took  place  on  the  i6th  of  the  same  month;  and 
now  the  congregation  began  to  hold  its  services  in  this 
house.  But  it  was  not  long  before  the  Superintendent  de- 
clared himself  thus:  That  it  was  not  yet  a  settled  thing  for 
the  congregation  to  hold  its  meetings  in  this  house,  and  it 
would  only  be  to  its  disadvantage  if  this  should  continue  for 
any  length  of  time.  The  congregation  must  build  itself  an 
own  house  of  prayer;  thus  is  it  ordained  in  the  divine  order 
of  the  work,  and  I  will  render  aid  thereto  in  the  spirit.  In  this 
way  God  kept  the  household  in  the  Settlement  in  continual 
straits,  in  which  all  human  reason  was  turned  into  folly. 
After  this  speech,  however,  a  house-father  named  John 
Mayer  arose  and  said:  That  if  these  words  were  truth,  then 
he  did  not  yet  know  what  truth  was;  therefore  he  would  go 
home,  and  do  penance  for  himself.  In  his  footsteps  another 
one,  John  Mergel  by  name,  followed,  and  soon  after  two 
more  house-fathers,  namely  Henry  Gut  and  Abraham  Paul, 
likewise  went  away.  Thus  God  ever  purged  the  fold  of  such 
persons  as  loved  their  own  life  better  than  the  leading  of 
God.  But  neither  the  congregation  nor  the  Superintendent 
cared  about  such  matters;  for  in  the  winter  of  1740,  which  is 
still  remembered  for  its  severe  cold,  the  Brethren  in  Zion  and 
in  the  congregation  joined  together  and  provided  a  great 
supply  of  building  lumber  with  which,  the  following  summer, 
a  large  prayer-house  was  built  and  named  Peniel.     Whoever 


128 


CHRONICON    EPHRATENSE. 


beholds  the  various  large  edifices  which  the  Brethren,  aided 
by  the  congregation,  eredled  inside  of  four  years,  must  be 
astonished  and  marvel  whence  they  received  the  strength 
and  courage  to  accomplish  such  great  things.  And  here- 
with we  will  close  this  chapter. 


CHAPTER  XXI. 

Concerning  the  Spiritual  Course  op  the  Church  in  the 
Settlement  ;  and  the  Various  Prophetic  Gifts. 

As  introdu6lory  to  this  chapter  it  is  to  be  remarked  that 
all  the  mysteries  of  eternity,  in  order  to  be  manifested  in 
time,  must  clothe  themselves  in  a  body,  otherwise  they  can- 
not impart  themselves  to  man;  and  everything  divine  that 
does  not  become  human,  remains  unfruitful,  for  fruitfulness 
lies  in  the  body;  and  therein  is  contained  the  mystery  of  the 
incarnation  of  Christ.  As  has  been  remarked,  there  was  in- 
trusted to  the  Superintendent,  at  his  conversion,  a  good 
thing,  which  he  in  general  calls  the  fundamental  good. 
Note  well,  reader,  it  is  the  goodness  of  God,  which  ruled 
before  the  fall,  whereby  the  fallen  angel  became  the  devil, 
and  over  which  Adam  stumbled  too,  which  therefore  will 
also  become  a  cause  of  restoration.  Now,  the  fall  might 
perhaps  have  been  prevented  if  ^he  cherub  had  sooner  been 
placed  as  guardian  over  man,  as  was  afterwards  done.  But 
the  pure  simplicity  of  God  did  not  permit  him  to  know  this,, 
otherwise  he  would  have  become  impure.  Now,  Adam  was 
created  to  repair  the  evil,  and  he  should  have  taken  the 
Virgin  into  his  domicile.  It  happened  with  him,  however, 
as  with  the  fallen  angel,  he  wanted  to  have  the  good  in  his 
own  peculiar  possession,  and  therefore  God  was  obliged  tO' 
constru6l  a  helpmate  for  him  out  of  his  own  body,  so  that  he 
might  by  all  means  have  something  over  which  to  rule. 

With  this  good  the  Superintendent  was  loaded  at  his 
first  awakening  at  Heidelberg;  for  in  conversion  everything 
depends  upon  the  first  impregnation.  Hence  his  portion, 
and  that  of  all  who  came  nigh  him,  was  such  a  bitter  one., 
W^hen  he  was  obliged  to  enter  the  world  of  men  with  this 
good,  he  foresaw  the  danger  of  losing  it,  and  that  if  he 
would  maintain  his  post,  he  would  call  down  upon  his  head 
the  hatred  of  all  the  children  of  Adam;  and  this  was  also 
the  case.  For  many  of  his  followers,  who  seemed  to  have 
K  (129) 


130  CHRONICON    EPHRATENSE. 

much  love  for  him,  when  they  noticed  that  they  could  not 
possess  themselves  of  his  good,  but  rather  that  it  sought  to 
possess  them,  exchanged  their  love  for  a  deadly  hatred.  It 
was  noticed  that  his  first  followers,  who  entered  the  work 
with  him  before  the  schools  of  the  solitary  life  had  been 
opened,  either  suffered  shipwreck,  or  had  to  pass  through 
seasons  of  sore  trial,  because  they  pocketed  too  much  of  the 
good  into  their  natural  life.  Among  the  first  belong  John 
Landes  and  A.  E. ,  ^  who  have  been  mentioned  before,  and  of 
whom  the  first  became  a  thistle  on  the  road,  and  the  other, 
one  of  his  spiritual  daughters,  became  offended,  and  ended 
her  life  in  that  state.  At  this  dangerous  post  all  the  Eckerlins 
were  wrecked,  especially  that  one  of  them  who  was  Breth- 
ren's Prior;  for  in  spite  of  the  fa 61  that  he  was  an  ardent 
wooer  of  the  Virgin,  his  efforts  only  resulted  in  bringing  her 
under  his  man-power.  The  Superintendent  once  warned 
him  not  to  presume  too  much  upon  the  good,  when  he  wrote 
to  him,  in  the  66th  of  his  printed  Letters:  "If  you  should 
find  that  the  body  seems  heavier  than  the  feet  and  ankles  can 
bear,  remember  that  this  may  be  because  of  the  superfluous 
breast-milk  which  you  drank  so  abundantly  on  the  mother's 
lap,  and  that  the  difficulty  will  be  helped  of  itself  by  your 
merely  weaning  yourself  from  the  mother's  lap  and  breast." 
After  the  Solitary  in  the  Settlement,  however,  were  lodged 
in  their  convents,  the  schools  of  the  solitary'  life  began, 
where  such  lessons  had  to  be  learned  that  one  often  almost 
lost  sight  and  hearing,  and  to  which  the  oldest  Solitary 
ones  had  become  as  little  used  in  their  hermit-life  as  the 
novice  who  had  been  received  only  the  day  before.  And 
now  the  cause  became  known  why  the  hermit-life  came  to  be 
changed  into  the  communal;  and  that  the  holy  fathers  in  the 
desert  had  erred  when  they  maintained  that  the  foundations 
of  the  Solitary  life  were  to  be  laid  in  the  convent,  but  that 
its  perfedlion  would  be  reached  only  in  the  desert.  The 
Siiperintendent  now  so  managed  with  the  good,  that  while 
everyone  might  partake  of  it,  yet  no  one  could  gain  selfish 
possession  of  it.  He  was  on  his  feet  day  and  night,  and 
whoso  wanted  to  be  rid  of  him  had  to  lock  his  door  at  night; 

^[Anna  Eicher]. 


A    HISTORY   OF    EPHRATA.  I3I 

for  he  was  in  the  service  of  the  four  living  creatures  which 
have  no  rest  by  day  or  night,  so  that  he  was  often  accused  by 
his  calumniators  of  being  under  the  spur  of  his  natural 
spirit.  There  was  accordingly  a  constant  stir  in  the  Settle- 
ment, so  that,  if  anyone  were  absent  but  for  three  days,  he 
became  a  stranger,  and  had  much  trouble  afterwards  again 
to  work  his  way  into  the  order  of  affairs.  No  one  would 
have  been  able,  even  though  he  had  lived  in  the  Settlement 
for  many  years,  to  give  a  corre6l  description  of  the  course 
of  events  there;  it  was  inconceivable,  and  at  the  same  time 
highly  offensive  to  the  mere  reason.  Falling  and  rising 
alternated  continually;  he  who  to-day  was  exalted  on  spir- 
itual heights,  to-morrow  was  laid  low;  and  this  was  unavoid- 
able. He  whom  the  Superintendent  took  into  his  confidence, 
was  elevated  on  high;  he  from  whom  he  withdrew  it,  sank 
down  again,  sometimes  even  into  the  darkest  depths,  where 
then  he  was  nailed  to  the  cross;  which  things  happened  fre- 
quently. Here  was  the  post  of  danger,  where  many  of  his 
followers  were  offended  in  him,  and  afterwards  closed  them- 
selves against  him,  some  of  whom,  through  God's  grace,  were 
loosed  again  upon  their  death-beds,  as  the  Brother  Peter  Gehr 
mentioned  above;  others  bore  the  offence  with  them  into 
eternity,  in  spite  of  the  fa(5l  that  he  offered  them  the  peace 
of  God  in  Christ  Jesus;  wherefore  it  may  well  be  said: 
Blessed  are  they  who  are  not  offended  in  me.  Others  com- 
bined themselves  against  him,  and  though  they  accomplished 
nothing,  they  yet  often  drew  deep  furrows  across  his  back. 
In  the  bestowal  and  withdrawal  of  his  confidence  he  was 
immoderate.  When  he  imposed  himself  upon  one,  the  sharp- 
ness of  his  spirit  pierced  such  an  one  through  bone  and 
marrow,  so  that  he  soon  was  too  much  for  him.  But  if  he 
withdrew  himself,  he  did  not  show  himself  for  a  long  time, 
for  he  had  no  need  of  men  since  he  had  his  power  from  above. 
In  his  intercourse  he  was  not  natural,  and  they  who  were 
nigh  to  him  had  to  adapt  themselves  accordingly;  wherefore 
no  one  could  lay  hold  on  him  with  his  personality.  Divine 
worship  he  appointed  for  the  most  inconvenient  time,  at  mid- 
night, and  took  special  delight  in  the  spirit  if  he  could  carry 
it  on  until  daylight.      If  anyone  offered  him  refreshment,  he 


132  CHRONICON    EPHRATENSE. 

often  said,  "It  gives  me  none,"  for  his  emaciated  body  was 
nourished  by  the  Word  that  proceeded  out  of  the  mouth  of 
God,  otherwise  he  could  not  have  endured  such  severity. 
When,  constrained  by  love,  he  was  often  seen  to  eat  during 
the  day,  it  nevertheless  made  no  change  either  in  his  body 
or  his  spirit,  for  he  was  a  living  skeleton  until  his  death. 
Whenever  he  went  into  the  Sisters'  convent  the  whole  house 
was  moved;  and  when  out  of  every  corner  they  called  to 
him,  he  was  pleased  with  this  open-heartedness,  and  saidr 
"The  young  birds  have  the  same  simplicity  when  their  pro- 
vider comes  to  feed  them."  He  was  most  careful  to  maintain 
the  equilibrium  of  the  Settlement,  for  God  had  placed  the 
balances  in  his  hand;  and  although,  during  the  revolt  of 
Korah,  he  was  for  a  time  deposed  from  the  government,  still 
finally  it  all  fell  into  his  hands  again.  His  house  was  an 
asylum  and  city  of  refuge  for  all  widows,  orphans,  and  desti- 
tute ones;  and  whoso  could  reach  its  borders  was  safe  against 
the  avenger  of  blood. 

As  such  discipline,  so  unpleasant  to  the  flesh,  was  imposed 
upon  the  good  Brethren  of  the  Settlement,  the  passion  of 
the  body  of  Christ  increased  among  them;  whoever  beheld 
them  was  amazed  at  their  lean  and  pale  appearance.  This 
was  indeed  made  known  to  the  world  by  writings,  but  no 
one  entered  into  the  secret  of  it,  because  they  were  reticent 
and  silent  about  it. 

Now  we  again  come  to  the  Brethren  in  Zion.  After 
Brother  Onesimus  had  been  made  Prior  of  the  convent  of 
Zion  by  the  Superintendent,  the  latter  gave  him  his  intimate 
confidence  and  fellowship,  by  reason  of  which  the  Prior  ruled 
the  Brethren  with  such  severity  that,  if  anyone  lifted  but  a 
hand  against  him,  it  was  an  understood  thing  that  such  an 
one  sinned  against  God,  and  jeopardized  his  eternal  salva- 
tion; and  though  they  often  intended  to  rebel  against  him, 
yet  they  feared  the  Superintendent,  whom  they  held  to  be  an 
ambassador  of  God.  Thus  the  Prior  brought  the  Brother- 
hood into  such  thralldom  that  the  only  difference  between  a 
Brother  of  Zion  and  a  negro  was  that  the  latter  was  a  black 
and  involuntary  slave,  while  the  former  was  a  white  and 
voluntary  one.      Yet  one  must  bear  witness  of  the  Prior  that 


A    HISTORY   OF    EPHRATA.  1 33 

he  never  ordered  another  one  to  do  anything  that  he  would 
not  himself  have  been  willing  to  do;  for  he  was  the  first  to 
go  to  work,  and  the  last  to  leave  it.  It  was,  however,  soon 
evident  that  it  would  cost  the  Prior  dearly  to  maintain  this 
intimacy;  for  the  Superintendent  was  exceedingly  watchful 
lest  his  fellowship  should  be  misappropriated,  and  if  any  did 
do  so,  he  was  excluded  by  him.  Now  the  Prior  had  three 
brothers  after  the  flesh,  who  indeed  were  continually  striving 
with  him  for  the  priesthood,  but  who  nevertheless  always 
stood  up  for  him  when  he  was  attacked  by  others.  It  was 
also  correctly  supposed  that  the  Mother  of  the  Sisters  was 
another  cause  of  his  fall  and  of  his  later  tearing  himself 
away  from  his  spiritual  Father,  in  that  she  brought  to  him 
much  sympathy  from  the  Sisters'  House;  for  she  sought  to 
further  her  own  profit  by  stirring  up  differences  between  the 
Superintendent  and  the  Prior. 

In  spite  of  all  this,  however,  ever\'thing  went  on  all  right 
for  awhile.  The  Prior  showed  all  conceivable  honor  to  his 
spiritual  Father.  He  wrote  several  books  in  praise  of  him; 
and  in  his  letters  to  him  he  always  called  him  a  Holy  Father, 
and  although  such  eulogies  did  not  blind  the  Superinten- 
dent's eyes,  it  yet  kept  the  Prior  in  his  good  graces,  which 
also  was  very  needful,  for  there  were  already  various  ones  in 
the  Settlement  who  would  have  liked  to  have  him  over- 
thrown. The  Superintendent,  moreover,  had  a  superhuman 
fidelity  to  him,  and  gave  him  every  protedtion,  even  though 
the  entire  Brotherhood  was  against  him.  Once  it  was 
proposed  to  ele6l  a  new  Prior,  which  the  Superintendent 
granted.  The  votes  were  gathered,  and  it  was  found  that 
the  Prior  lacked  two  votes  of  being  ele6led.  Then  the  Su- 
perintendent, who,  by  virtue  of  his  office,  was  entitled  to 
two  votes,  cast  these  for  the  Prior,  and  so  again  secured  the 
office  for  him.  The  greatest  difficulties  at  that  time  were 
caused  by  the  Night- Watches  of  the  Brethren  in  Zion;  for 
despite  the  fa6t  that  at  that  time  several  of  the  Brethren  had 
already  for  ten  years  lived  a  Solitary  life,  there  yet  was  no 
commingling  of  spirits  among  them,  still  less  anything 
priestly,  that  might  have  filled  in  the  breach  and  closed  up 
the  fissures.     The   Prior,  however,  was  seized  by  the  spirit 


134  CHRONICON    EPHRATENSE. 

of  office,  SO  that  lie  considered  himself  bound  to  bring  the 
Brethren  under;  if  he  had  not  done  so,  his  conscience  would 
have  smitten  him.  This  occasioned  much  quarrelling  at  the 
divine  worship,  which  at  times  was  kept  up  for  several  hours. 
But  whenever  they  called  in  the  Superintendent,  he  soon 
had  everything  adjusted  to  everyone's  satisfaction.  In  those 
days  many  an  one  may  have  cried  unto  God  for  release  from 
this  spiritual  tyranny,  but  the  answer  to  their  prayers  was 
postponed  for  yet  greater  trials.  Meanwhile  the  Prior  was 
diligent  in  his  office.  He  employed  two  Brethren  who  had 
to  transcribe  his  writings;  and  if  he  was  tired  of  preaching 
at  the  matins,  he  had  his  Lectors  who  had  to  read  from  his 
writings  the  rest  of  the  time,  wherefore  many  an  one  in  his 
vexation  exclaimed:   "  He  preached  us  to  death  again!  " 

Unedifying  as  these  things  may  seem,  it  must  yet  be  con- 
fessed that  there  was  no  lack  of  that  essential  of  true  service 
of  God,  the  crucifying  of  the  flesh ;  hence  we  make  remem- 
brance of  those  blessed  times  when,  beside  these  sorrows, 
the  spirit  of  prophecy  also  manifested  itself  so  strongly. 
The  Superintendent  in  those  days  was  lifted  above  the  world 
of  sense,  and  had  surmounted  time  with  its  changes.  His 
hymns  composed  then  are  full  of  prophecy,  and  belong  to 
the  evening  of  the  sixth  time-period,  that  is,  to  the  holy 
x\nte-Sabbath.  They  represent  the  mysteries  of  the  last 
times  so  impressively,  that  it  seems  as  though  the  kingdom 
were  already  dawning.  It  appears  that  it  was  the  intention 
to  set  upon  a  candlestick  the  wonders  of  the  last  times 
through  the  revelation  of  the  heavenly  Virgin-estate  and  of 
the  Melchizedekian  priesthood  in  America;  for  that  these 
hymns  were  given  unto  him  in  visions  he  at  times  betrays, 
when  he  adds,  "This  did  we  see  in  the  spirit,"  while  ordin- 
arily under  similar  circumstances  he  is  very  self-reliant. 
All  these  hymns  are  to  be  found  in  a  new  colle(5lion  under 
the  title  ^'' Paradiesisches  WiinderspicL''''  Soon  after  he 
undertook  an  important  work  in  the  spirit,  namely,  he  in- 
vestigated what  must  have  moved  God  to  have  so  many 
animals  slaughtered  in  his  serv'ice  for  the  redemption  of 
man,  which  his  righteousness  would  not  have  permitted  if 
animals    had   not  guilt   resting  upon   them   because  of  the 


A    HISTORY   OF    EPHRATA.  1 3 5 

fall  of  man.  About  this  he  became  spiritually  exercised, 
and  produced  a  singular  writing  which  he  called  "  IVunder 
ScJiriffty  Because  he  thereby  disregarded  nature  too  much, 
he  contracfted  a  severe  illness.  On  account  of  its  excellence 
it  was  printed  in  English  with  the  title:  "Dissertation  on 
Man's  Fall."  Unless,  however,  the  reader  is  versed  in  the 
spirit  of  the  Virgin-estate,  it  is  somewhat  unclear  in  its  ex- 
pressions. In  it,  however,  he  has  opened  up  a  far  outlook 
into  eternity,  and  has  gone  further  than  even  the  holy 
Apostles  in  their  revelations,  bringing  glorious  things  to 
light  concerning  the  Mother  Church,  and  how  the  Father 
finally  shall  deliver  his  office  to  the  Mother;  similarly  con- 
cerning the  Sabbatic  Church  in  the  time  of  the  bound 
dragon;  what  God's  purposes  are  with  this  Church;  and 
why  he  permitted  her  to  be  so  severely  tried  by  Gog  and 
Magog. 

His  followers  had  their  part  also  in  all  this.  Through 
their  heavenly  calling  they  were  instructed  thoroughly  to 
plow  up  their  human  nature  as  being  the  soil  into  which  are 
to  be  sown  the  seeds  of  the  new  manhood;  and  because  thus 
their  humanity  was  under  the  sword  of  the  Cherub,  God 
opened  unto  them  again  an  entrance  unto  the  tree  of  life,  so 
that  they  again  ate  of  the  Verbo  Domini^  and  so  satisfied 
themselves  with  unceasing  prayer  as  though  they  had  been 
at  some  sumptuous  banquet;  all  which  Adam  forfeited  when 
he  descended  to  earthly  things.  How  otherwise  would  it 
have  been  possible  for  them,  amidst  their  severe  labors,  to 
live  in  such  abstemiousness  ?  The  attra(5lions  of  the  angelic 
life  had  overcome  all  mercy  towards  the  body,  so  that  the  Su- 
perintendent was  obliged  to  restrain  many  an  one  in  his  too 
great  zeal.  It  was  now  no  secret  among  them  any  more  how 
Adam  before  the  fall  had  eaten;  also  how  it  was  still  possible 
to  live  without  animal  food  and  without  evacuation  of  the 
bowels.  Clem.  Alex. ,  Lib.  Ill,  left  a  glorious  witness  of  this, 
where  he  says:  "Jesus  ate  and  drank  in  ordinary  fashion, 
and  did  not  expel  the  food  from  him;"  so  great  power  of 
abstinence  had  he,  that  the  food  within  him  was  not  con- 
sumed, because  there  was  no  corruptibility  in  him. 

It  was  remarked  that  afterwards  the  spirit  of  prophecy 
descended  upon  the  offices,  and  therefore  hit  also  the  Prior 


136 


CHRONICON    EPHRATENSE. 


of  the  Brethren  and  the  Mother  of  the  Sisters;  even  as 
among  the  Jews,  when  the  spirit  of  prophecy  entered  into 
the  room,  the  high-priest  began  to  prophecy.  The  Prior 
wrote  so  mnch  at  this  time,  that  he  employed  two  Brethren 
in  copying;  but  as  he  was  then  himself  but  only  rising,  his 
witness  also  was  confused  and  unclear.  His  writings  were 
kept  hidden  by  his  admirers  long  after  his  death;  but  now 
no  one  knows  anything  of  them.  After  the  prophetic  spirit 
had  withdrawn  again  into  his  chamber,  an  echo  of  it  yet  re- 
mained from  the  time  of  the  bound  dragon  or  the  Sabbatic 
Church,  with  which  the  meeting  was  entertained  for  years. 
Herewith  we  will  close  this  chapter. 


CHAPTER  XXII. 

Concerning  the  Temporai.  Course  of  Events  Among  the 
Brethren  in  Zion,  and  How  They  Lapsed  into  the 
WoRED.     Item,  the  Superintendent's  Co-Worker  Dies. 

Before  the  government  among  the  Solitary  was  systema- 
tized a  certain  simplicity  reigned  among  all;  the  Superin- 
tendent was  the  father  of  all  of  them,  and  they  all  were  his 
children;  and   when    they  travelled,  it    looked   like    a    hen 
going  with   her  brood  of  chicks.      He  held   the   funds,  and 
whoever   had    any  money,  handed  it  over  to  him ;  and  he  , 
appropriated   it   in    such  wise    that    the   Settlement  always\i 
remained  poor.   ^  NottilL after  his  death  was  it  revealed  that ' 
the  most  of  it  was  carried  away  by  beggars.      But  after  the 
Bfetliren   and    Sisters  were  established   in   their  convents, 
they  were  so  abundantly  supplied  with  spiritual  officials  that 
no  one  could  stir  a  step  without  them;^  and  the  hours  of  day 
and  night  were  so  apportioned  that  no  one  had  any  time  left 
for  recreation  except  the  holy  Sabbath.      Now  everyone  was 
diligent  in  a  blind  obedience,  which  was  indeed  the  easiest 
but  not  the  most  excellent  way  of  procedure;  for  it  was  this 
that  hastened   the   fall  of   their  rulers,  who,  as  it  was,  had 
already  assumed  too  much  authority.      It  was  remarked  that 
those  Brethren  fared  best  who  kept  on  good  terms  with  the 
Superintendent  and  maintained  a  constant  strife  with   the 
Prior.      The  Superintendent  was  much  concerned  about  this 
singular  economy,  for  he  was  obliged  to  give   up  his   best 
beloved  sons  and  daughters,  since  he  ever  impressed  upon 
the  Solitar}'  that  they  must  be  obedient  to  their  superiors; 
such  was  his  innocence.      This  one  thing  yet  remained  to 
him,  that  at  the  same  time  the  Prior  still  clung  to  him  as  a 
son  to  his  father,  wherefore   also  he  favored   him  with  all 
fidelity.      For  this,  one  may  refer  to  the  65th,  66th  and  67th 
of  his  printed  Letters,  in  one  of  which  he  writes  thus:     "I 
think,  indeed,  that  my  resources  would  be  sufficient  to  supply 
all  your  deficiencies;  for  when  I  consider  the  state  of  your 

(137) 


138  CHRONICON    EPHRATENSE. 

mind,  I  feel  that  at  this  time  you  may  be  helped  by  courage 
coupled  with  fear  and  trembling.  Exercise  yourself  in  a 
right  childlike  boldness  in  your  walk,  regardless  of  the  falls 
that  may  happen."  The  Superintendent  at  that  time  also 
occasionally  visited  the  Brethren  in  their  sad  condition  at 
their  matins,  when  their  miserable  state  deeply  moved  him 
so  that  he  often  was  melted  to  overflowing.  But  the  Prior 
hedged  the  Brethren  in  against  any  approach  to  intimacy 
with  the  Superintendent,  for  fear  they  might  become  too 
exalted;  so  that  many  an  one  did  not  enter  his  spiritual 
Father's  house  for  a  whole  year  at  a  time,  which  was  prob- 
ably a  Nicolaitan  teaching. 

The  domestic  households  at  that  time  still  had  a  high 
regard  for  the  work  of  God  in  the  Settlement.  Their  daily 
offerings  were  the  main  sustenance  of  the  Solitary;  yes,  they 
brought  tithes  of  their  crops  into  the  Settlement,  although 
these  were  not  placed  upon  the  altar  according  to  their  sense 
of  it,  but  were  used  in  trade,  on  which  account  no  one 
wanted  to  make  any  more  offerings.  Meanwhile  God's  work 
went  forward  rightly  in  the  two  convents  of  Zion  and  Sharon 
(which  was  the  name  of  the  Sisters'  convent),  which  caused 
a  great  stir  in  the  land;  for  the  people  again  fell  into  the  old 
suspicion  that  there  must  be  Jesuits  from  Mexico  concerned 
in  the  matter.  The  simplicity  which  the  Brethren  in  Zion 
had  learned  from  their  spiritual  father  prevailed  among  them 
for  quite  a  time.  They  drew  their  cart  themselves,  and  were 
their  own  horses;  when  they  travelled,  they  went  heavily 
laden  like  camels,  and  sometimes  the  whole  Brotherhood 
might  be  seen  trooping  around  the  hill  of  Zion.  The  com- 
munal life  was  now  formally  instituted,  and  all  private 
ownership  was  declared  to  be  an  Ananias-sin;  this  was  a 
matter  which  the  Prior  was  continually  impressing  upon  the 
Brethren,  from  which  it  was  apparent  that  it  was  artificial 
rather  than  inspired  by  the  Spirit.  Nevertheless  the  Super- 
intendent supported  him  herein,  for  he  writes  in  a  letter  to 
the  Brethren  thus:  "If  one  could  not  deny  oneself  of  this 
stale  and  childish  I  and  Mine,  how  would  it  be  if  one  would 
have  to  deny  oneself  of  life  itself?  I  for  my  part  could  not 
live  so,  and  would  rather  die  than  disappoint  God  and  cause 


A    HISTORY   OF    EPHRATA.  1 39 

men  to  be  deceived  in  me."     (See  Del.  Ephr.  P.  2,  page  247). 

After  the  number  of  the  Brethren  increased,  it  was  asked 
how  so  many  young  people  should  be  kept  employed,  outside  1 
of  the  work  of  divine  worship,  and  preserved  from  idleness,  j  ' 
Circumstances,  too,  demanded  this,  for  the  convent  was  poor,    ■ 
because  the  good   Brethren  cared  for  others  more  than  forji 
themselves.      And  since  at  this  time  also  the  offerings   did  ' , 
not  come  in  very  plentifully  anymore,   the  Prior  was  seized    j 
with    unbelief,    and   sank    into    purely    temporal    prospedls.    ' 
And  as  the  Mother  of  the  Sisters  also  fell  into  this  faithless- 
ness, they  secretly  took   counsel   together  how  they  might 
organize  the  economy  so  as  to  provide  a  living  without  hav- 
ing to  depend  upon  the  favor  of   the  domestic  households 
upon  which   dependence   could  no   longer  be  placed.      All 
this  took  place  behind  the  Superintendent's  back,  who  had 
ever  been  solicitous  that  the  things  of  this  world  might  not 
find  entrance  in  the  Settlement;  although  the  Mother  herself 
complained   of  the    Brethren  to  the    Superintendent  when 
they  carried  it  to  extremes;  for  she  sought  her  own  interest 
in  arousing  differences  between  the  Superintendent  and  the 
Prior.     Now  therefore  there  was  instituted  in  the  Settlementlj 
a  worldly  economy  for  the   sustenance  of  the  natural  life, 
which  represented  a  ducal  court-economy,  wherein  the  Breth^ 
ren  and  Sisters  were  made  men  servants  and  women  servants. 
Through    this   much   of  the   primitive  simplicity  was  lost, 
wherein  God  had  manifested  his  wonders;  and  in  its  stead  i| 
was  opened  a  wide  outlook  into  the  world,  for  the  Brethren, 
whose  intelligence  had  been  widened  at  their  conversion,  set 
up  various  mechanical  trades,  which  brought  in  great  profits, 
and  which  they  handed  over  to  the  Prior,  so  that  in  a  short 
time  the  treasury  became  so  rich  that  money  began  to  be 
loaned  out;  yes,  it  is  likely  that  if  God   had  not  destroyed 
this  economy,  the  Brethren  would  by  this  time  have  ships 
upon  the  sea. 

Besides  this,  the  possessions  of  those  who  entered  the 
Order  were  taken  from  them  without  considering  whether 
or  not  these  would  find  their  benefit  in  the  Order;  and  if 
they  left  the  Order  again,  they  received  nothing  back,  and 
this  by  virtue  of  a  rule  that  anyone  who  should  leave  the 


140  CHRONiCON    EPHRATENSE. 

Order  would  lose  whatever  he  had  contributed  to  the  same. 
Not  even  the  Courts  could  prevent  this,  for  it  was  always 
claimed  that  there  were  no  laws  covering  such  cases.  One 
by  the  name  of  Henry  Bone  moved  into  Zion  and  surren- 
dered his  possessions;  but  because  he  did  not  have  any 
pleasure  in  the  house,  he  left  the  Order,  and  demanded  the 
return  of  his  property.  But  this  was  refused  him;  where- 
upon in  despair  he  took  his  own  life.  This  and  other  a6ls 
of  injustice  might  have  redounded  to  the  disadvantage  of 
the  Brotherhood,  if  in  after  times  amends  had  not  been 
made  therefor  as  far  as  possible.  Soon  after  this  the  Breth- 
ren purchased  a  mill  near  by,  where  they  afterwards  set  up 
the  seat  of  their  worldly  realm.  Sad  it  is  that  so  many 
otherwise  earnest  Brethren  fortified  their  calling  there.  For 
market  was  held  there  every  day,  and  everybody  wished  to 
deal  with  these  pious  people,  not  only  because  of  their 
honesty,  but  because  there  was  erec^ted  an  altar  for  a  spuri- 
ous atonement.  This  was  the  reason,  too,  that  whenever 
his  quarters  became  too  narrow  for  a  Brother  at  the  Settle- 
ment, he  betook  himself  to  the  mill,  for  there  he  could  live 
according  to  his  natural  inclinations. 

At  this  time  Brother  Agonius^  died,  who  had  been  a  great 
restraint  upon  the  Prior  in  his  worldly  tendencies.    His  death 

^This  remarkable  man,  otherwise  called  Michael  Wohlfahrt,  was  born  at 
the  fortress  of  Memel,  on  the  Baltic  sea.  How  he  first  became  ac- 
quainted with  the  Superintendent,  when  the  latter  yet  lived  in  solitude,  has 
already  been  recounted.  All  his  life  he  was  a  faithful  assistant  of  the 
Superintendent,  and  not  only  was  his  companion  on  all  his  travels  when 
he  declared  to  the  people  in  Pennsylvania  the  counsels  of  God  concerning 
their  salvation,  but  also  sat  by  his  side  at  all  meetings,  and  followed  him  in 
speaking.  Otherwise,  according  to  the  manner  of  the  time,  he  was  in 
pretty  close  agreement  with  the  Inspirationists,  and  at  Philadelphia  spoke 
prophetically  both  in  the  market-place  and  at  the  Quaker  meetings  ;  so 
also  at  other  places,  though  he  never  received  therefor  more  than  a 
prophet's  reward.  In  the  difficulty  between  the  Superintendent  and  the 
Baptists  he  incautiously  proceeded  too  far  in  judgment  with  those  people, 
which  rose  up  against  him  severelj'  on  his  death-bed.  This  was  expressed 
by  the  Superintendent  as  follows  in  the  last  verse  of  his  funeral  hymn: 
"This  in  time  my  error  was. 

Wherefore  it  must  be  the  cause 

Why  so  sore  my  strife  must  be, 

Ere  by  death  I  was  set  free." 


A    HISTORY"  OF   EPHRATA.  I4I 

secured  to  the  Prior  and  his  three  brothers  after  the  flesh 
the  preponderance  in  the  Settlement,  and  they  were  en- 
abled to  perforin  great  things,  because  the  Brethren  lived  in 
blind  obedience.  The  Prior  was  really  pregnant  with  im- 
portant projecSls;  three  wagons  were  kept,  on  which  a  great 
deal  of  lumber  was  brought,  for  it  was  intended  to  add  another 
wing  to  the  convent,  also  to  build  the  mill  and  all  the  bridges 

His  great  merit,  which  stood  by  him  in  every  temptation,  was  this,  that 
he  was  a  man  after  God's  own  heart,  like  David,  who  knew  how  to  humble 
himself  when  brought  into  judgment.  For,  especially  in  the  beginning,  he 
often  stood  in  the  way  of  the  Superintendent's  spiritual  work  ;  and  because 
a  hidden  hand  always  protected  the  Superintendent,  the  good  Brother  was 
often  thereby  brought  into  severe  condemnation,  when  he  might,  like 
others  did,  have  parted  from  him  in  anger ;  but  as  he  walked  in  David's 
footsteps  he  humbled  himself,  and  accepted  the  judgment,  even  as  his 
hymns  bear  witness.  When,  contrary  to  his  and  others'  supposition,  the 
large  houses  were  built  in  the  Settlement,  he  was  sore  confounded,  especi- 
ally when  he  saw  that  great  churches  with  bells  were  being  procured, 
abuses  against  which  he  and  others  had  so  earnestly  striven.  This  tempted 
him  not  a  little  to  mistrust  whether  the  Superintendent  had  not  perhaps 
forsaken  his  post.  And  although  he  never  broke  the  bond  of  brotherlv  love 
between  them,  these  temptations  yet  brought  him  so  far  that  he  again  be- 
came a  hermit,  though  without  withdrawing  from  fellowship.  To  this  end 
the  Brethren  built  him  a  solitary  dwelling  in  the  mountains  of  Zoar,  some 
five  miles  from  the  Settlement.  Finally,  however,  he  was  especially 
strengthened  in  the  faith  that  God's  hand  was  in  the  work,  by  considering 
that  there  were  already  seventy  persons,  of  both  sexes,  and  mostly  young 
people,  dwelling  together  in  the  Settlement,  who  had  renounced  all  their 
earthly  happiness  for  the  sake  of  the  kingdom  of  God.  Wherefore  he 
again  renounced  his  seclusion  and  removed  to  the  convent  of  Zion,  where 
he  led  a  very  edifying  life  until  its  close,  being  subject  to  all  the  rules  of  the 
Order.  His  decease  was  greatly  deplored,  because,  as  has  already  been 
mentioned,  he  brought  about  great  changes. 

His  departure  into  eternity  fell  into  the  year  1741.  The  circumstances 
thereof  are  as  follows:  This  important  change  was  made  known  to  him 
some  time  before,  though  he  did  not  think  it  was  so  near.  Though  a  weak- 
ness overcame  him  a  short  time  before,  he  yet  recovered  so  far  that'  on  the 
Sabbath  before  his  death  he  was  at  meeting,  and  the  following  evening  at 
the  Brethren's  table,  so  that  there  were  good  hopes  of  his  entire  recovery. 
But  his  malady  returned  with  such  violence  that,  when  the  Brethren  came 
from  their  midnight  devotions  thej'  found  him  in  such  a  condition  that  they 
saw  that  now  his  eager  desire  to  depart  would  soon  be  fulfilled.  His  illness 
was  brief  and  very  severe,  lasting  only  four  days;  in  which  time  God's  hand 
lay  heavily  upon  hirii,  and  fulfilled  the  remainder  of  his  sufferings  until  his 
sacrifice  on  the  cross  was  complete,  wherefore  also  he  said:  that  he  did  not 
know  whether  any  saint  had  ever  endured  such  martyrdom.     On  the  fol- 


142  CHRONICON    EPHRATENSE. 

of  stone;  besides  a  vault  was  to  be  built  in  Zion  wherein  the 
deceased  were  to  be  entombed.  The  old  Brethren  he  wanted 
to  exempt  from  all  work;  for  it  was  his  way  to  throw  sus- 
picion upon  the  worldly  life  of  the  domestic  households;  and 
had  he  succeeded,  all  plantations  for  about  two  miles  around 
the  Settlement  would  have  been  convent-land,  and  he  woiild 
have  received  the  families  into  the  Settlement,  and  laid  the 

lowing  second  day,  at  night,  just  as  the  Brethren  were  at  their  service  and 
were  singing  the  hymn,  "The  time  is  not  yet  come,"  &c.,  their  intercessions 
were  asked  for  that  God  might  open  to  him  his  prison  door. 

All  his  words  during  his  severe  conflicts  were  weighty,  and  flowed  from 
him  in  streams,  as  the  anguish  of  his  heart  wrung  them  from  him.  Being 
concerned  lest  his  words  might  be  burdensome  to  the  Brethren,  he  finally 
said  :  "I  am  not  yet  such  a  saint  as  to  be  able  to  keep  silence  in  my  suffer- 
ing." He  was  wont  especially  to  repeat  such  words  as  these  :  "  The  arrows 
of  the  Almight}^  are  within  me.  He  hath  reckoned  me  with  the  godless, 
and  hath  become  cruel  towards  me.  Whither  shall  I  turn  myself?  How 
shall  a  creature  endure  all  this,  for  it  is  not  made  of  iron  ?  Yet,  who  shall 
contend  with  Him?  he  cannot  answer  Him  one  of  a  thousand.  He  is  God  ! 
who  can  stand  against  His  will  ?"  He  had  the  LXXXVIII  and  CXI  Psalms 
read  to  him,  in  which  two  Psalms  his  condition  was  particularly  described ; 
and  whenever  anything  was  expressed  that  specially  fit  him,  he  would  ex- 
claim :  "That  is  I  !"  His  conflict  was  really  not  with  the  weakness  of  his 
flesh,  but  with  the  powers  of  the  air  ;  for,  as  I  remarked  above,  he  had  sown 
too  much  seed  in  the  fields  of  righteousness,  whereby  the  spirits  of  right- 
eousness obtained  the  right  to  cut  off  his  approach  to  the  kingdom  of  grace. 
Wherefore  he  often  used  to  say,  that  he  was  fallen  among  murderers,  and 
the  hatred  of  the  devil  and  the  weight  of  hell  were  about  his  neck,  and  that 
he  knew  not  whether  he  were  humbled  enough  for  God  to  protedl  him 
against  these  powers.  He  also  had  Tauler's  "Last  Hours"  read  to  him, 
probably  because  this  one's  departure  was  like  unto  his. 

These  peculiar  trials  were  not  strange  to  the  Superintendent,  for  he  un- 
derstood the  good  Brother's  condition  better  than  he  himself  did  ;  but  he 
was  aware  of  still  worse  temptations  impending,  and  feared  lest  even  blas- 
phemy against  God  might  result  therefrom.  From  this,  however,  God 
graciously  preserved  him.  Meanwhile  the  Superintendent,  in  his  priestly 
spirit,  penetrated  throtigh  all  the  powers  of  darkness,  and  reached  with  his 
prayers  even  unto  the  blood  of  the  atonement,  which  he  applied  unto  the 
salvation  of  this  lost  sinner.  Wherefore  the  dying  man  at  last  spoke  thus 
to  him  :  "  If  thou  hast  nothing  more  forme,  lam  forever  lost ;  I  desire, 
according  to  the  usage  of  the  first  Christians,  to  be  anointed  by  thee." 

Thereupon  preparation  was  made  to  comply  with  his  request.  But  they 
were  amazed  to  notice  how  upon  this  the  brother-balsam  penetrated  to  him 
in  his  prison  house,  and  the  powers  of  darkness  soon  released  their  prisoner. 
His  whole  form  and  demeanor  were  changed,  so  that  for  joy  he  repeated 
the  words  of  the  prophet:    "  Now  will  I  sing  to  my  well-beloved  a  song  of 


A    HISTORY   OF    EPHRATA.  1 43 

foundations  of  a  nursery  for  the  boys.  The  Superintendent 
did  not  know  what  to  say  to  these  actions  of  the  Prior;  the 
welfare  of  those  who  were  entrusted  to  his  guidance,  lay 
near  to  his  heart;  but  to  put  a  stop  to  this  world-conformed 
life,  was  not  in  accordance  with  faith;  for  he  had  kept  them 
for  a  long  time  under  restraint,  but  now  they  had  got  the 
ascendency  over  him,  and  when  they  were  brought  to  judg- 
ment on  account  of  some  worldly  affair,  they  held  out  until 
it  was  over,  and  afterwards,  nevertheless,  did  as  they  pleased. 

iny  beloved  touching  his  vineyard."  Then  he  commenced  to  speak  pro- 
phetically, and  pronounced  judgment  against  the  spirits  of  evil  who  sought 
to  close  against  him  the  entrance  into  the  kingdom  of  God.  Finally  he 
said  that  he  now  saw  his  redemption;  only  God  could  take  him  up.  Mean- 
while, the  4th  day  of  his  sickness  approaches,  and  with  it  his  blessed  end. 
He  was  overfilled  with  great  joy,  and  at  last  broke  forth  in  these  v/ords  : 
"  Oh  how  glorious  a  thing  it  is  to  endure  unto  the  end  !  Oh  what  peace  does 
it  bring,  to  persevere  without  yielding  up  to  the  last  fight  !"  Thereupon  he 
related  how  he  had  been  delivered  over  to  strange  spirits,  who  had  taken 
him  to  a  narrow  pass,  and  treated  him  harshly,  so  that  he  applied  to  him- 
self the  words  of  the  129th  Psalm:  "The  plowers  plowed  upon  my  back, 
they  made  long  their  furrows."  It  appears  as  if  it  had  been  revealed  to 
him  that  his  end  would  come  at  the  9th  hour  of  the  daj';  therefore  he 
looked  keenly  towards  the  hour-glass,  whether  the  8th  hour  was  not  soon 
to  pass.  As  soon  as  it  struck  9  he  had  himself  set  upright,  and  thus  he 
expired,  but  when  again  let  down,  he  once  more  revived  and  asked  whether 
he  had  not  yet  died.  After  that  he  expired  at  the  end  of  the  9th  hour,  aged 
54  years,  4  months  and  28  days,  and  afterwards  was  interred  at  the  Settle- 
Tnent  in  a  coffin  neatly  prepared  for  the  occasion,  May  21st.  The  following 
verses,  taken  from  his  funeral  hymn,  are  notable: 

See  all  the  anguish,  trouble  and  pain 

I  suffered  before  death  in  vain, 

Until  the  oil  of  grace  so  mild 

Refreshed  my  soul. 

Was  poured  upon  my  head. 

Oh  comfort  rich!  which  I  enjoyed; 

The  brother-balm,  it  entered  me 

And  made  my  heart  at  rest  to  be. 
His  epitaph  is  the  following: 

Here  rests  the  godly  wrestler,  Agonius,  died  anno   1741,  aged  54  years,  4 
months,  28  days. 

Vi6lory  brings  the  crown. 

In  the  fight  for  faith,  grace  and  renown. 

Thus  blessings  crown  the  warrior  true 

Who  bravely  Sin  and  Belial  slew. 

Peaceful  he  passed  to  his  chamber  of  rest, 

Where  now  he  is  free  of  all  pain  and  distress. 


144  CHRONICON    EPHRATENSE. 

But  it  cannot  be  said  that  the  Brotherhood  in  Zion  had,  at 
the  time,  fallen  away  from  its  holy  calling,  for  their  house- 
hold was  regulated  in  such  a  manner,  that  one  could  hardly 
live,  so  that  whoever  was  not  well  accustomed  to  fasting, 
had  to  resort  to  stealing;  and,  perhaps,  those  good  recluses 
in  the  Roman  Catholic  church  experienced  the  same,  not- 
withstanding the  riches  their  convents  possessed.  The  Super-- 
intendent,  at  least,  saw  herein  the  divine  government  when 
he  thus  writes  to  the  Prior:  "What  else  relates  to  the  chief 
matters  of  the  Brotherhood  in  Zion,  I  have,  in  consideration 
of  how  the  matter  rests  with  God,  to  overlook  not  a  little  in 
many  things  which  have  changed  my  opinion  considerably; 
although  only  my  opinion.  As  concerns  the  matter  other- 
wise, as  it  lies  straight  before  God,  I  have  such  a  fullness 
and  steadiness  of  faith,  that  I  want  nothing;  neither  do  I,  in 
this  our  Community,  grant  any  good  to  either  young  or  old, 
without  its  being  connected  with  the  suffering  or  the  original 
good  of  the  Brotherhood  in  Zion."  ■  (Vide  Del.  Ephr,  Par. II, 
page  283.)  And  now  let  us  leave  the  narrow  boundaries  of 
Mount  Zion,  and  turn  again  to  the  great  church. 


CHAPTER  XXIII. 

Contains  the  Disputes  which  Occurred  Between  the  so- 
CAELED  Moravian  Brethren  and  the  Congregation  in 
Ephrata. 

Hardly  anybody  would  believe  what  difficulties  this  Com- 
munity encountered  on  its  arrival  in  Pennsylvania,  in  order 
to  be  received  among  the  tribes  as  a  Christian  Community, 
did  not  many  polemical  writings  plainly  reveal  it;  for  all 
different  denominations  declared  against  it,  and  although 
they  were  a  complete  Babel  among  themselves,  they  all  were 
united  in  opposition  against  these  newly  arrived  guests.  It 
is  remarkable  that  these  good  people  came  to  this  country  to 
destroy  the  Babel  therein,  of  which  they  might  have  heard 
in  Germany;  but,  because  they  did  not  understand  the  lan- 
guage in  which  the  Apostles  had  spoken  on  the  da}'  of  Pente- 
cost, so  that  they  might  have  been  able  to  speak  with  every 
one  in  his  own  tongue,  the  only  result  was,  that  the  schism 
became  wider,  and  there  was  one  more  fadlion  in  the  land. 
The  present  account  contains  the  subje6ls  of  dispute  which 
occurred  between  them  and  the  Solitary  in  the  Settlement. 

In  the  year  1739,  two  delegates  of  their  denomination, 
namely,  Spangenberg  and  Nitschmann,  arrived  in  Pennsyl- 
vania, who  met  with  great  success,  and  might  have  proved 
of  edification  to  many,  had  they  had  more  experience,  and 
not  been  novices  themselves.  After  the  Brethren  had  heard 
of  them,  three  went  down  the  country  and  visited  them 
at  Wuegner's,  a  venerable  family,  descendents  of  the 
Schwenkfelders;  and  because  at  that  time  the  fire  of  first 
love  was  still  burning,  their  spirits  united  into  one,  so  that 
they  returned  with  them.  When  telling  of  their  institutions 
at  Herrnhut,  the  Brethren  became  so  perceptibly  moved  by 
it  that  little  was  wanting  and  some  would  have  accompanied 
them  thither.  Having  tarried  a  few  days  in  the  Settlement, 
and  also  been  present  at  a  love-feast,  they  were  dismissed 
with  the  kiss  of  peace,  in  all  tenderness,  as  became  the  mes- 
^  ( 145 ) 


146  CHRONICON    EPHRATENSE. 

sengers  of  such  a  renowned  people;  then  they  left  there  for 
St.  Thomas.     (See  Chap.  XVII.) 

Some  time  after  this,  one  by  the  name  of  Haberecht,  who 
was  decended  from  them,  applied  to  the  Superintendent  for 
baptism,  who  complied  with  his  request;  in  consequence  he 
moved  into  the  convent  Zion;  but  brought  upon  himself 
many  temptations  thereby.  Anna  Nitschmann,  however, 
when  she  visited  the  Settlement,  drew  him  back  to  her  com- 
munion; and  then  only  it  was  understood  why  the  Superin- 
tendent had  baptized  him  into  the  faith  of  his  own  people. 
He  aofain  returned  with  them  to  Germanv,  and  afterwards 
served  their  laborers  in  Algiers,  from  where  he  again  jour- 
neyed to  Pennsylvania  and  ended  his  life  in  their  institution; 
may  God  give  him  a  blessed  resurredlion.  Meanwhile  more 
important  laborers  of  their  communion  arrived  in  the  country 
— everyone  of  whom  made  the  attempt  to  bring  the  people  in 
the  Settlement  on  the  right  road  again;  for  they  believed 
that  he  had  no  true  faith  in  the  blood  of  Christ,  who  was  so 
much  occupied  with  work.  They  must  either  have  laid  this 
plan  in  Germany,  or  many  among  them  must  have  been 
possessed  of  a  false  spirit  of  priesthood.  One  of  their  most 
eminent  single  Sisters  stayed  for  three  days  in  the  Sisters' 
House,  during  which  time  she  enjoyed  much  love;  this 
Sister  afterwards  spread  the  report  in  Germantown  that 
most  of  the  Sisters  in  the  Settlement  would  like  to  throw 
off  the  yoke  if  they  but  knew  of  another  retreat.  When 
this  became  known  to  the  friends  of  the  Separation  there 
they  were  ijiuch  grieved,  because  they  had  much  confidence 
in  the  House  mentioned,  and  on  that  account  wrote  thither 
for  information.  Thereupon  one  of  the  Sisters  answered 
that  she  had  always  been  about  the  person  mentioned,  but 
she  never  heard  any  of  the  Sisters  say  the  like  of  it  to 
her.  This  letter  can  be  found  among  the  papers  published 
against  them  in  Frankfurth. 

But,  in  order  that  the  reader  may  receive  a  proper  insight 
into  this  quarrel,  let  him  know  that  it  chiefly  related  to  justi- 
fication and  the  married  state.  The  Superintendent  com- 
plained a  great  deal  that  in  the  churches  the  blood  of  atone- 
ment was  permitted  to  become  a  shield  in  the  hands  of  the  old 


A    HISTORY   OF    EPHRATA.  1 47 

Adam,  the  consequence  of  which  was  a  carnal  security,  and 
for  that  reason  the  blood  of  atonement  was  considered  by  us  to 
he  too  holy  to  be  talked  about  with  levity,  which  they  inter- 
preted as  not  believing  in  Christ.  But  it  must  be  known, 
that  man  committed  a  double  fall;  at  first  he  fell  off  from 
God  under  the  law  of  nature,  after  that  he  fell  from  the 
law  into  unrighteousness.  Thus  also  there  is  a  double  con- 
version, the  first  through  the  drawing  of  the  Father,  where 
Moses  holds  the  rule;  here  man  tries  to  satisfy  the  demands 
of  his  conscience,  and  endeavors  to  do  works  of  righteous- 
ness, whereby  he  gains  a  degree  of  blessedness,  as  is  written: 
Do  this,  and  you  will  live;  but  this  is  not  yet  the  true 
blessedness.  When  man  has  fulfilled  the  righteousness  of 
the  law  under  Moses,  he  is  sent  by  Moses  to  God.  Now 
only  the  axe  is  laid  at  the  root  of  the  tree,  and  all  his  good 
works  become  sin,  as  Paul  says  :  He  has  resolved  all  under 
sin,  not  the  wickedness  of  man,  for  it  already  is  sin,  but  his 
good  works,  for  the  great  contention  between  God  and  man 
does  not  originate  in  the  evil  of  man,  but  in  his  goodness, 
and  here  alone  is  the  road  to  salvation  where  the  primitive 
cause  of  all  corruption  is  excited,  and  if  here  the  blood  of 
the  covenant  did  not  prevail,  there  would  be  no  getting  off, 
therefore  says  Christ:  "Blessed  is  he  who  shall  not  be 
offended  in  me,"  namely, when  his  goodness  is  turned  into  sin 
for  him.  Whoever  preaches  the  gospel  to  one  who  is  still  a 
debtor  to  the  law,  turns  Christ  into  a  servant  of  sin:  for  it  is 
our  schoolmaster  who  points  to  Christ;  therefore  also  the  good 
Master,  when  asked  by  that  youth,  what  he  should  do  in 
order  to  be  saved,  did  not  answer:  Believe  in  me,  but  showed 
him  the  commandments.  Such  like  speech  he  had  with 
them  at  times,  but  it  found  no  entrance.  They  said  they 
could  make  a  Christian  in  three  days. 

There  were  also  difficulties  respedling  the  married  state; 
the  Superintendent  called  it  a  house  of  correcStion  for  carnal 
minded  persons,  but  they  gave  it  a  place  in  the  sandluary. 
Perhaps  the  spirit  of  virginity  was  given  to  them  at  their 
awakening,  because  there  is  no  conversion  without  it,  but  it 
seems  that  the  leaders  of  their  awakening  left  their  posts, 
whereby  the  married  state  became  privileged  again,  for  every-. 


148  CHRONICON    EPHRATENSE. 

thing  depends  upon  the  government.  However,  the  seal- 
ing of  the  ele6l  number  has  been  put  back  so  far,  since 
God  cannot  complete  it,  until  the  number  of  four  hundred 
and  forty  thousand  is  made  up.  They  gave  great  offence,  in 
that  they  forthwith  married  a  great  number  of  young  people 
by  lot,  who  had  visited  them  for  the  sake  of  edification,  as 
happened  to  several  daughters  of  a  merchant,  perhaps  without 
his  knowledge.  One  of  their  most  prominent  Brethren  (as 
can  be  seen  in  his  biography),  when  he  intended  to  change 
his  state,  sought  consent  in  the  Scriptures;  and  came  as  far 
as  Enoch,  of  whom  it  is  written  that  he  walked  with  God  for 
300  years,  and  begot  sons  and  daughters.  It  would  not  have 
been  necessary  to  go  back  so  far;  the  example  of  the  good 
Master  would  have  been  nearer,  as  also  Paul's  church  ordi- 
nance, I  Cor.  VII,  for  as  far  as  Enoch  is  concerned,  it  is 
known  that  the  fathers  before  the  deluge  represented  but 
figures  of  the  future,  and  that  Enoch  represents  the  fruitful- 
ness  of  the  Sabbatical  church. 

In  the  year  1742  the  Ordinarius  Fratrum  arrived  in  Penn- 
sylvania, and  found  soon  after  his  arrival,  a  perfe6l  Babel,  as 
he  himself  acknowledged;  he  also  saw  that  all  parties  v/ere 
greatly  alanned  by  the  works  of  God  in  Ephrata,  and  that  it 
was  necessary  for  him  to  declare  for  one  or  the  other  side. 
Meanwhile  preparations  were  made  for  conferences,  for  the 
chief  purpose  of  iniiting  all  the  different  parties  into  one 
great  church-body,  which  would  have  given  joy  to  all  the 
saints,  had  only  the  workmen  themselves  been  separated  from 
the  Babel.  He  undertook  a  journey  up  the  country,  even 
before  the  conferences,  but  visited  only  the  door-sill  of  the 
Ephrata  House.  The  first  conference  was  to  be  held  at  Ger- 
mantown,  and  circulars  were  distributed  through  the  land  by 
Henry  Antes;  when  they  arrived  in  the  Settlement,  a  church 
council  was  held,  and  resolved  that  one  Brother  in  Zion, 
together  with  several  Fathers,  should  attend;  but  the  Prior 
whose  dignity  did  not  allow  that  another  should  be  pre- 
ferred to  him, brought  it  about  that  he  was  appointed.  Besides 
those  of  Ephrata,  men  of  all  kinds  of  opinions  made  their 
appearance,  even  apostates  of  the  Settlement;  for  many  hoped 
that  a  nearer  road  to  the  Kingdom  of  Heaven  than  known  in 
this  country,  might  be  found,  because  the  hand  of  God  lay 


A    HISTORY   OF    EPHRATA.  I49 

lieavily  upon  men,  and  many  were  driven  into  such  straits  by 
his  witnesses  that  they  did  not  know  what  to  believe.  The 
Ordinarius  received  the  Prior  with  all  tenderness,  and  placed 
him  at  his  side  at  the  meeting.  Then  he  reproved  all  the 
communions,  because  they  had  stricken  the  Ephrata  Society 
off  the  roll  of  Christian  fellowship.  He  spoke  a  good  deal  with 
the  Prior  about  the  economy  of  the  Solitary  in  the  Settle- 
ment, and  foretold  him  that  he  would  be  the  Superinten- 
dent's successor  in  office,  which  was  an  easy  prophecy,  for 
Tacitus  says:  "  Cupido  dominandi  cun6lis  afifecftibus  flagran- 
tior  est" — the  lust  to  govern  surpasses  all  passions.  The 
prophecy,  however,  was  not  fulfilled,  for  the  Prior  departed 
this  life  perhaps  twenty  years  before  the  Superintendent;  but 
what  he  said  behind  the  back  of  the  Prior,  happened,  namely: 
That  he  was  one  of  those  who  tried  to  deprive  the  Superin- 
tendent of  his  good.  The  Ordinarius  showed  his  passion- 
ate temper  at  this  conference,  or  at  least  pretended  to,  in 
order  that  others  might  find  cause  to  dispute  with  him,  and 
he  succeeded  well;  for  a  delegate  of  the  Baptist  congrega- 
tion, Joseph  Miiller  by  name,  gave  him  a  sharp  reproof 
about  his  violent  ways;  whereupon  he  begged  him  on  his 
knees  to  save  him  from  this  evil  by  laying  on  of  hands, 
which  the  above-mentioned  Miiller  did,  by  which  a6l  he  was 
converted  by  him,  whom  he  had  endeavored  to  convert  from 
his  impetuosness,  and  became  a  proselyte.  When  the  con- 
ference came  to  an  end,  the  next  was  appointed  to  meet  at 
Ephrata;  and  thus  every  one  went  his  way. 

When  the  Brethren  in  the  Settlement  heard  that  the  next 
conference  was  to  be  held  there,  they  complained  greatly 
about  the  arbitrary  conduct  of  their  Prior,  and  said :  ' '  These 
people  appeared  to  them  like  the  foolish  virgins,  who  tried  to 
borrow  the  little  oil  left;  they  did  not  know  what  these  con- 
ferences were  for;  people  who  were  not  sure  of  their  road, 
might  consult  about  it,  they  had  no  need  of  it,  and  no  confer- 
ence would  render  the  road  easier.  This  determined  the 
Superintendent  to  write  to  Henry  Antes,  and  to  revoke  the 
conference;  among  the  rest  he  wrote  thus:  "With  regard 
to  the  matter  with  which  we  have  been  mutually  con- 
cerned through  the  Brethren  delegated  by  our  Community,  I 


150  CHRONICON    EPHRATENSE. 

shall  remain  your  kind  patron  and  well-wisher;  but  in  regard 
to  the  matter  itself,  I  stand  still,  and  will  do  .nothing  either 
against  or  for  it,  and  try  to  maintain  with  my  people,  by  the 
help  of  God,  the  peace  in  Christ  Jesus,  together  with  all  who' 
are  children  of  the  same  peace. ' '  (See  his  6th  printed  Epistle. ) 
After  the  failure  to  hold  the  conference  in  Ephrata,  the  same 
was  held  in  Falckner's  Swamp,  at  Henry  Antes',  Jan.  29, 
1842;  but  the  particulars  did  not  come  to  hand. 

About  the  same  time,  the  Ordinarius  paid  another  visit  to 
the  Settlement  accompanied  by  Brother  Lisch}^,  and  they 
were  hospitably  lodged  in  the  convent  Zion,  because  his 
friendly  manners  were  especially  agreeable  to  the  Brethren. 
The  following  morning  he  called  on  the  Prior,  and  told  of 
his  intention  to  visit  the  Superintendent;  and  that  he  was 
going  to  use  the  lot  about  it.  The  Prior  advised  against  the 
lot,  and  announced  him  to  the  Superintendent,  who,  after 
some  refle(5lion,  answered :  That  *  *  *  was  no  marvel  ta 
him,  but  if  he  were  a  marvel  to  him,  he  must  come  to  him. 
This  short  answer  made  the  Ordinarius  doubt  what  to  do, 
and  he  surely  had  cause,  for  here  he  had  to  deal  not  with  a 
coat,  surplice  or  vestment,  but  with  the  head  of  a  united 
and  organized  Community  which,  moreover,  was  founded  on 
the  Testament  of  J.  C. '  And  had  he  had  more  faith,  a 
beautiful  crown  might  have  been  put  on  his  head,  for  the 
sake  of  the  great  fidelity  he  showed  in  the  work  of  God,  for 
the  Superintendent  never  bestowed  his  favor  on  any  one 
whom  he  had  not  tested;  but  he  made  various  pretfences  and 
departed  without  having  seen  the  Superintendent;  and  thus 
two  great  lights  of  the  Church  came  to  each  other's  thresh- 
olds and  neither  saw  the  other  in  his  life.  But  soon  after  he 
wrote  a  letter  to  the  Superintendent,  to  the  purport  that  he 
should  descend  from  his  spiritual  height  that  others  might 
sit  along  side  of  him  without  danger  to  their  lives,  of  which 
the  Superintendent  remarked:  "  If  I  were  as  great  as  he 
supposes,  he  would  not  have  been  afraid  of  me."  This  letter 
was  afterwards  inserted  into  the  Biidingen  Colledlions,  but 
joined  with  other  remarks.  About  this  time  the  Prior  was 
attacked  by  a  dangerous  disease,  and  it  was  supposed  that  he 
had  disclosed  too  much  of  himself  to  the  Ordinarius,  for  just 


A    HISTORY   OF    EPHRATA.  I5I 

at  that  time  a  letter  arrived  for  the  Prior,  wherein  he  men- 
tioned many  incidents  of  his  life,  which,  however,  was 
destroyed,  becanse  it  was  not  thought  advisable  to  burden 
the  Prior  with  it  during- his  sickness.  Of  this  the  Ordinarius 
complained,  and  commanded  the  return  of  his  letter  by  an 
express  messenger.  Anno  1742  still  another  conference  was 
held  in  Oley,  at  which  four  Brethren  of  the  Ephrata  congre- 
gation appeared;  for  the  Solitary  Brethren  were  so  suspicious 
of  the  thing,  that  they  did  not  want  to  have  anything  to  do 
with  it.  They  had  composed  a  writing  on  the  married  state, 
namely,  how  much  God  had  to  do  with  it,  and  that  it  was  but 
a  praiseworthy  order  of  nature;  this  they  handed  in,  which 
occasioned  a  passionate  dispute.  The  Ordinarius  said  that  he 
was  not  in  any  way  pleased  with  this  writing,  he  had  not  com- 
menced his  married  state  in  that  way,  and  his  married  state 
occupied  a  higher  position  than  the  Solitary  state  in  Ephrata. 
The  delegates  from  Ephrata  tried  to  smooth  the  thing  over, 
and  said:  They  were  no  enemies  to  the  married  state;  there 
were  families  in  the  congregation  who  had  a  child  every 
year.  At  that  he  lifted  his  hands  in  astonishment  and  said: 
He  was  amazed  that  people  who  pretended  to  bear  such 
important  testimony  would  lead  such  a  carnal  life.  The 
Ordinarius  became  so  violent  after  this,  that  he  was  deposed 
from  his  office  in  the  conference,  and  a  Scotchman  was 
installed  in  his  place;  and  thus  the  conference  ended  to  the 
disgust  of  all  present. 

But  their  greediness  for  fishing  drove  them  again  and 
again  to  the  Solitary  in  the  Settlement,  and  often  they 
quarrelled  through  half  the  night  and  called  each  other 
heretics,  for  the  Solitary  imprudently  engaged  themselves  too 
much  with  them,  and  were  enticed  to  leave  their  fortress;  and 
when  they  did  not  do  this,  they  engaged  in  spiritual  whor- 
ing with  each  other.  Therefore,  when  Spangenberg  and  a 
large  following  visited  the  Settlement  at  one  time,  amongst 
them  Andreas  Frey  and  several  renegades  from  the  Commu- 
nity, and  as  the  Solitary  seemed  to  make  a  covenant  with 
them,  the  Superintendent  was  obliged  to  expose  their  frivol- 
ous behavior  before  the  eyes  of  the  visitors,  wherefore  Span- 
genberg accused  him  of  being  angry,  and  said  afterwards  to 


152  CHRONICON    EPHRATENSE. 

others  that  his  scolding  had  opened  all  his  pores,  and  that  fire 
had  shot  out  of  them.  The  Superintendent,  at  last,  found  a 
way  how  to  get  rid  of  this  man.  He  summoned  a  Brother,  and 
commanded  him  to  compose  a  writing,  and  to  sharply  rebuke 
these  people  because  of  their  disorderly  lives  and  carnal 
passion  for  making  proselytes.  The  Brother  soon  had  it 
finished  and  brought  him  a  sketch,  which  he  sanctioned;  but 
observed  that  he  might  have  been  more  severe,  the  Brother 
accordingly  added  more  salt.  The  Brother  Prior  embraced 
this  occasion  to  free  himself  again,  because  he  had  too  freely 
communicated  with  them,  and  added  a  supplement  not  less 
biting.  But  that  was  not  all,  for  a  housekeeper  by  the 
name  of  Hildebrand  brought  still  another  supplement,  in 
which  he  laboriously  proved  that  the  married  state  origi- 
nated in  the  fall  of  man.  The  Superintendent  gained  his 
end  by  these  polemical  writings,  since  these  people  did  not 
trouble  him  again  in  the  future;  there  is  nothing  to  be  found 
to  show  that  they  defended  themselves  against  these  accusa- 
tions, except  what  they  did  at  the  seventh  and  last  confer- 
ence in  Philadelphia,  where  they  attempted  to  declare  by 
lot  that  the  Solitary  in  the  Settlement  were  a  recognized 
masterpiece  of  Satan;  but  the  lot  not  answering  favorably, 
they  changed  this  saying  and  called  them  a  rabble  of  Bap- 
tists, who  had  stolen  from  them  baptism  and  vocation,  at 
which  the  Brethren  of  the  Settlement  were  not  offended, 
because  they  had  already  explained  their  opinion  about  the 
extreme  un(5lion,  which  the  devil  had  poured  out  on  the 
Christian  Church.  Soon  after  a  printing  press  was  set  up  in 
the  Settlement,  and  there,  by  the  Prior's  orders,  the  same 
writing  had  also  to  be  printed  in  the  English  language;  but 
because  he  had  done  this  arbitrarily,  and  soon  after  left  the 
Order,  all  his  a6ls  were  annulled,  and  also  the  English  print 
condemned  to  the  flames.  These  are  the  principal  incidents 
which  occurred  between  the  two  communions. 

At  the  same  time  an  Englishman,  named  Thomas  Hardie, 
arrived  and  joined  the  Order.  His  biography  will  conclude 
this  chapter.  Of  his  descent  he  only  revealed  that  his 
grandfather  had  been  English  ambassador  in  Spain,  and 
that  his  father  married  a  lady  of  Normandy  and  had  lived 


A    HISTORY   OF   EPHRATA.  1 53 

in  London.  In  his  youth  he  studied  the  languages  and 
law,  but  was  early  awakened  by  God,  on  account  of  which 
he  left  his  father's  house.  When  his  father  perceived  that 
he  had  the  intention  to  go  on  shipboard,  he  gave  orders  for- 
bidding it  at  all  sea-ports;  but  he  assumed  the  dress  of  a 
sailor  and  safely  escaped  to  Pennsylvania.  On  the  voyage 
he  threw  his  seal  and  everything  by  which  his  family  might 
be  recognized,  into  the  sea;  his  other  property,  however,  the 
sailors  stole,  so  that  he  had  to  submit  to  the  fate  of  being 
sold  in  Philadelphia;  it  was  lucky  for  him  that  just  then  a  Ger- 
man inhabitant  from  near  Maxatawny,  Siegfried  by  name, 
bought  him  for  four  years  as  an  English  teacher.  His  master 
realized  great  profits  through  him,  for,  because  he  was  versed 
in  law,  he  executed  all  necessarv  writins^s  for  the  neighbor- 
hood,  besides  teaching  school,  which  pleased  his  master  so 
much  that  he  made  him  the  offer  of  his  daughter  and  100 
acres  of  land;  but  there  lived  another  spirit  in  him,  so  that  he 
courageously  declined  the  offer.  After  the  termination  of 
his  bondage,  he  wandered  about  among  the  Germans,  in 
order  to  find  agreement  to  his  holy  calling.  He  came  first 
to  Bethlehem;  but  because  he  found  hard  opposition  there, 
his  wits  were  unsettled  for  the  first  time;  of  which  failins- 
he  was  never  entirely  free  as  long  as  he  lived;  thus  God 
hides  his  treasures  in  such  shells.  But  he  never  laid  this  to 
the  charge  of  those  good  people,  though  he  was  of  opinion 
that,  if  their  head-master  whom  he  greatly  esteemed,  had 
been  present  at  the  time,  it  might  have  turned  out  differ- 
ently. 

After  his  recover}-,  he  undertook  a  journey  to  Ephrata,  for 
these  places,  Bethlehem  and  Ephrata,  were  at  that  time,  and 
still  are,  objedls  of  interest  for  all  foreigners  who  wish  to  get 
acquainted  with  the  different  sentiments  in  this  country, 
because  you  find  there  everything  /;/  compeitdio.  As  soon 
as  he  got  sight  of  the  person  of  the  Superintendent,  the 
celestial  Venus  in  him  became  so  eager  to  embrace  the 
heavenly  Virgin,  that  he  soon  after  entered  into  the  Actimi 
of  betrothal  in  the  water  of  baptism,  since  which  time  he  en- 
tertained a  child-like  love  for  his  spiritual  Father,  as  is  evi- 
dent from  the  followino-  letter  which  he  wrote  much  later  to 


154  CHRONICON    EPHRATENSE. 

the  Superintendent  in  broken  German:  "To  Father  Fried- 
sam:  I  thank  thee  for  all  the  a6ls  of  love  done  to  me,  for  all 
thy  innocent  suffering  on  my  account,  for  all  thy  faithfulness. 
My  friend,  my  Brother,  how  beautiful  thou  art  in  priestly 
adornment  when  thou  enterest  the  sanctuary  with  the  golden 
censer,  on  the  days  of  atonement,  with  many  priests,  when 
the  bride  Sophia,  in  a  column  of  clouds,  with  many  thousand 
saints,  fills  thy  hand  with  incense.  Praised  be  thy  God,  who 
elected  thee.  May  he  bless  thee  with  everlasting  comfort, 
from  his  loving  heart,  and  be  this  the  reward  for  all  the  affa- 
bility thou  didst  show  to  the  children  of  man.  Now,  my 
good  heart,  soul  living  in  God,  I  wish  thee  inexpressibly  much 
good,  my  dear  prophet,  thou  servant  of  God,  pray  incessantly 
for  me  to  thy  and  my  God  and  the  God  of  us  all.  Highpriest 
of  God,  in  whom  dwelleth  his  paternal  love,  to  whom  he 
delivered  the  kingdom  in  order  that  he  might  keep  me  from 
evil  ! 

"Now,  my  dear  one,  receive  from  me,  in  spirit,  a  hearty, 
mutual,  loving  kiss,  and  enter  the  sandfuary  in  peace.  Love 
the  Lord  in  his  holiness,  praise  the  work  of  his  hands,  for 
his  grace  abideth  for  ever  and  ever.  Theodorus. 

"P.  S.  Now  I  depart  from  thy  presence  with  a  weeping 
heart,  the  heart  tells  more  than  the  pen.  I  shall  greet  thee 
above  in  the  garden  of  him  who  has  loved  thee  and  me." 

After  he  had  entered  the  covenant  of  grace  in  the  water 
of  baptism,  he  entered  the  convent  Zion,  and  was  named  by 
the  Brethren,  Theodorus.  The  office  of  translator  from 
German  into  English  was  given  him;  but  because  he  could 
not  stand  the  confined  way  of  living  in  the  convent,  he  left 
it  again  after  six  months.  And  although  he  kept  up  in 
spirit  the  communion  with  the  Brethren  until  he  died,  he 
did  not  from  that  time  on  live  in  the  Settlement,  but  exer- 
cised the  office  of  teacher  in  the  back  regions  of  the  country 
tinder  the  protedlion  of  the  Community.  He  could  not 
bridle  his  spirit  when  making  an  address,  and  was  frequently 
inspired  in  his  preaching,  so  that  often  but  little  more  would 
have  been  needed  to  upset  the  table.  He  led  a  very  humble 
life,  and  loved  poverty;  but  he  often  led  so  austere  a  life  that 
it   had  to  be  forbidden  him.      Because  his  life  is  still  in  our 


A    HISTORY   OF    EPHRATA.  I55 

remembrance,  it  will  be  needless  to  expose  his  foibles  which 
originated  in  his  national  charadler,  the  altar  of  atonement 
must  stand  before  them.  His  death ^  took  place  in  1784,  and 
had  something  remarkable  about  it.  When  taking  leave  from 
his  friends  in  Pittsburg,  intending  to  visit  his  Brethren  in 
the  Settlement,  one  of  his  friends  told  me  that  he  had  seen 

^The  following  was  sung  to  his  memory  over  his  grave: 

1.  The  call  came  loud  from  heaven's  sphere 
To  change  my  mind  of  sin, 

The  Virgin's  net  caught  me,  and  here 
A  doctrine  pure  received  my  heart  within. 
Others  with  me  ran  for  the  prize. 
Ready  to  die  for  it. 

That  was  a  love-sick  game,  the  choice 
Of  many,  to  memory  knit. 

2.  And  hardly  by  the  flood  so  pure 

Was  I  united  with  the  warrior's  throng. 

What  love  can  do,  I  was  made  sure — 

Nor  hate  nor  auger  can  outlive  it  long  ; 

Always  I  blew  again  upon 

The  dying  love-lit  flame, 

For  God  Almighty's  breath  hath  blown 

To  guide  our  path  unto  his  cross  of  shame. 

3.  Although  I  sometimes  slipped  as  well 
As  other  warriors  will,  I  ne'er  did  fly  ; 
Nor  ever  did  I  join  to  swell 

The  crowd  that  spurned  his  might  on  high. 

I  patiently  did  bear  my  shame, 

Ivike  one  who  missed  the  proper  road, 

Until  again  the  day-time  came. 

Brought  comfort  and  r-elieved  my  load. 

4.  O,  vigilance,  thou  pledge  so  dear, 

Thou  open  kept'st  the  broken  gate  in  me  ; 
Not  vainly  did  I  strive,  although  with  fear, 
To  reach  the  goal,  I  and  my  brethren  free. 
I  always  knew  that  I  was  bound 
In  youth's  spring-time,  to  Thee,  High  Priest ; 
Thou  are  the  bridegroom  whom  I  found. 
And  vowed  to  live  for,  unreleased. 

5.  Therefore  did  I  not  soil  the  garment  white 
On  my  long  journey,  whilst  on  earth  I  staid, 
The  virgin,  she  stood  at  my  side 
Whene'er  the  fiend  began  his  play,  and  said  : 


156  CHRONICON    EPHRATENSE. 

in  a  dream,  that  he  would  die  there;  he,  therefore,  delayed 
his  journey  for  another  week;  but  a  hidden  hand  moved  him 
to  take  up  the  projedl  again,  for  it  was  decreed  that  his  body 
should  be  again  delivered  to  his  Brethren  as  a  pledge.  As 
soon  as  he  arrived  in  the  Settlement,  he  was  seized  with 
sickness,  and  recollecting  what  had  been  prophesied  of  him, 
he  prepared  for  his  decease,  and  departed  after  a  short  illness. 
May  God  give  him  a  blessed  resurredlion! 

Remember  thy  first  ardent  passion, 
When  love  of  one  did  friendly  aid  afford. 
My  favor  will  remain  then,  and  not  lessen. 
Be  in  the  fight  thy  strength,  until  in  port. 

6.  Now  the  fight  is  ended,  all  the  pressure 
I  once  did  feel  is  swept  away  ; 

I  woke,  as  my  dear  Lord's  own  treasure, 
I  am  clothed  without  shame's  array. 
My  mother  dressed  me  in  a  new  garment, 
And  the  change  it  suited  well ; 
Upon  her  lap  receives  he  preferment 
Who  gave  to  this  vain  world  farewell. 

7.  So  let  us  then  conclude  ; 
I  left  the  Brotherhood. 

Whene'er  your  journey,  too,  is  ended, 
In  unity  we  shall  be  blended. 
You  from  afar  me  oft  remind  : 
Remember  those  thou  leav'st  behind  ! 
Until,  all  spotless  'fore  God's  throne 
We  meet  again,  through  his  dear  Son. 


CHAPTER  XXIV. 

A  New  Convent  for  the  Sisters  is  Built,  Cai,i,ed  Sharon  ; 
THE  Singing-Schools  Come  Into  Vogue  at  the  Settle- 
ment. 

Above  we  mentioned  that  the  Superintendent  informed  the 
congregation  at  a  meeting,  that  it  would  be  necessary  now  to 
build  a  chapel  for  them,  in  order  that  the  domestic  household 
need  not  be  dependent  on  the  Brotherhood  in  Zion,  as  this 
had  been  a  cause  of  offence  to  several  families,  who  left  the 
Community.  Hereby  you  can  see  again  that  the  Superin- 
tendent stood  under  a  high  hand,  since  two  chapels  had 
already  been  built  in  the  Settlement,  and  one  might  well 
have  asked,  who  gave  him  the  right  thus  to  put  a  load  upon 
a  v/hole  Community,  and  had  God  not  secretly  urged  him  on 
to  this  work,  the  people  would  certainly  soon  have  been  done 
with  him.  But  he  had  learnt  so  much  by  experience,  that 
nearly  all  the  awakened,  having  expressed  displeasure  for  a 
time,  will  soon  again  prepare  for  themselves  a  resting  place 
in  the  ease  of  their  natural  life,  and  he,  therefore,  always 
took  care  not  to  relapse  again  into  comfort  after  so  tedious  a 
journey.  He  consequently  frequently  used  to  say  that  he  had 
renounced  himself  to  such  a  degree  that  not  even  a  melt- 
ing-pan was  left  him. 

The  building  of  this  new  church  was  commenced  in  spite 
of  all  opposition,  and  finished  in  September,  Anno  1741,  after 
the  Community,  together  with  the  Brotherhood,  had  worked 
at  it  for  ten  months.  In  December  following,  the  house  was 
consecrated  by  a  meeting  and  love-feast,  and  called  Peniel. 
A  brother,  Elimelech  by  name,  who  has  been  made  mention 
of  before,  was  put  over  the  house  as  Superintendent,  and 
divine  servdce  was  held  therein  for  the  Community  until  1746; 
but  how  it  happened  that  Peniel  with  all  its  belongings  got 
into  the  hands  of  the  Sisterhood,  will  be  mentioned  in  its 
proper  place. 

(157) 


158  CHRONICON    EPHRATENSE. 

Soon  after  these  events,  the  honse-fathers  and  mothers 
were  indnced  to  attempt  to  bring  their  state  to  a  higher 
condition,  for  they  were  convinced  that  it  was  founded  on 
sin,  and  they  knew  that  Rudolph  Nagele  and  Sigmund  Lan- 
dert,  who  still  lived  at  that  time,  had  succeeded.  The 
Superintendent  gave  his  moral  support  to  the  matter, 
although  it  was  conjedlured  that  the  affair  was  instigated  by 
the  Eckerlins,  for  it  was  known  that  they  intended  to  turn  the 
farms  of  the  household  into  convent-land.  Meanwhile  the 
households  courageously  furthered  the  work.  They  built  a 
great  convent  adjoining  their  chapel.  The  same  was  divided 
into  two  parts,  of  which  one  was  arranged  for  the  fathers, 
the  other  for  the  mothers.  Besides  this  the  house  was 
provided  with  rooms,  chambers  and  a  hall  for  love-feasts, 
just  as  it  had  been  done  in  that  of  the  Solitary.  And  in 
order  that  the  house  might  be  thoroughly  incorporated  into 
the  Community  of  the  Solitary,  some  Brethren  of  Zion 
moved  into  it,  and  administered  their  divine  service, 
because  at  the  time  a  particular  harmony  existed  between 
the  two  Orders,  since  both  held  the  unmarried  state 
high.  After  the  household  was  thus  arranged,  a  venerable 
house-father,  John  Senseman  by  name,  was  installed  as 
steward,  who  had  the  management  of  the  household.  But, 
when  the  house  was  to  be  inhabited,  the  house-mothers 
obje(5led,  and  said:  They  had  first  again  to  be  on  a  free 
footing,  and  this  must  be  done  by  divorce;  for,  although 
they  had  thus  far  lived  a  life  of  continence,  they  still  stood 
under  the  will  of  their  husbands,  and  lived  at  their  mercy. 
The  Superintendent  granted  their  request,  to  which  the  care 
for  their  eternal  salvation  had  actuated  them.  Consequently 
one  of  the  Brethren  had  to  write  the  letters  of  separation, 
which  afterwards,  being  sealed,  one  part  handed  to  the  other. 

This  new  institution  was  for  some  time  richly  blessed  by 
God,  for  these  good  people  were  not  only  very  simple  minded, 
but  bore  a  great  love  towards  God;  they  also  were  very 
benevolent  and  harbored  many  poor  widows  whom  they 
maintained  out  of  their  own  means,  so  that  their  household 
resembled  a  hospital  more  than  a  convent.  But  the  tempter 
pressed  so  hard  upon   this  work,  th^t  it  was  .sifted  to  the 


A    HISTORY   OF    EPHRATA.  1 59 

utmost,  and  at  last  broke  up.  The  beginning  was  made  by 
the  house-mothers,  every  one  of  whom,  being  excluded  from 
•creature-comfort,  took  hold  again  of  her  husband;  and  this 
was  not  to  be  wondered  at,  for  their  children,  who  they  had 
vainly  hoped  would  follow  them,  remained  on  the  farms  in  a 
negledled  state,  and  drew  the  hearts  of  the  mothers  towards 
them.  Another  cause  was  added,  for  about  this  time  the 
Eckerlins,  who  had  been  a  great  defence  against  the  natural 
life,  left  the  Settlement.  When  the  Superintendent  observed 
that  the  means  of  the  household  were  not  sufficient  to  con- 
tinue in  these  limits,  he  again  gave  these  dear  people  their 
liberty,  and  advised  every  house-father  to  again  receive  his 
helpmate,  which  they  did,  and  then  all  letters  of  separation 
were  burnt  on  one  pile.  And  thus,  according  to  human 
insight,  we  often  work  in  vain  when  we  think  to  have  done 
our  best;  as  happened  to  these  dear  people,  all  of  whom 
have  by  this  time  entered  eternity,  where  they  perhaps 
received  through  grace  what  they  strove  after  with  great 
labor  here  below.  For  although  God  cannot  allow  man  to 
believe  that  success  rests  with  himself,  (how  else  could  he  be 
humbled?)  yet  he  will  not  allow  anyone  to  be  deceived  in 
him.  Oh,  that  such  a  zeal  might  awake  again  within  the 
household!  Then  salvation  would  obtain  in  all  the  bounda- 
ries of  Israel.  The  people  of  the  household,  therefore,  moved 
upon  the  farms  again,  and  left  the  widows  and  all  the  rest  of 
the  poor  to  the  Settlement,  who  were  maintained  in  Zion  by 
the  diligent  labor  of  some  of  the  Brethren,  until  at  last  they 
died.  The  expenses  which  the  household  had  incurred  were 
partly  refunded,  as  much  as  possible.  For  instance,  one 
house-father  was  paid  with  loo  acres  of  land;  besides,  the 
Zion's  Church  was  handed  over  to  them.  In  return,  they 
renounced  all  claim  on  the  newly  eredled  house,  which  later 
on  was  given  to  the  Sisters  as  their  convent,  and  called 
Sharon;  they  have  possession  of  it  at  the  present  day.  Thus 
God  secretly  carried  out  his  counsel,  and  helped  them  to  a 
house,  and  the  households  unknowingly  had  to  assist  him  in 
it,  which  God  at  the  day  of  judgment  may  remember  to  their 
benefit.  Although  the  Superintendent  has'  been  falsely 
accused   of   having  outwitted   the  households,  this  is  only 


l6o  CHRONICON    EPHRATENSE. 

another  proof  that  Ephrata  was  not  built  after  a  previously 
conceived  plan. 

Now  we  will  again  return  to  the  Solitary.  Thus  far  they 
had  sought  self-sacrifice  in  hard  labor;  but  now  the  Superin- 
tendent was  urged  by  his  Guide  to  establish  higher  schools, 
of  which  the  singing-school  was  the  beginning.  This 
science  belongs  more  to  the  angelic  world  than  to  ours. 
The  principles  of  it  are  not  only  the  same  all  over  the  world, 
but  the  angels  themselves,  when  they  sang  at  the  birth  of 
Christ,  had  to  make  use  of  our  rules.  The  whole  art  consists 
of  seven  notes,  which  form  two  thirds  and  one  o(5lave,  which 
are  always  sung  in  such  a  way  that  you  do  not  hear  the  tone 
which  stands  between  two  notes,  thus  occasioning  a  sweet 
dissonance,  which  renders  the  art  a  great  wonder.  It  is  also 
remarkable,  that,  although  so  great  confusion  of  languages 
arose,  the  singing  remained  untouched.  But  as  everything 
necessary  in  the  Settlement  had  to  be  stolen  from  the  world- 
spirit,  so  also  in  respect  to  singing.  The  Superintendent  did 
not  know  anything  about  it,  except  some  notes  which  he  had 
learned  on  the  violin.  But  a  certain  house-father,  by  the 
name  of  Ludwig  Blum,  was  a  master-singer,  and  was  also 
versed  in  composition;  he  once  brought  some  artistic  pieces 
to  the  Superintendent,  which  induced  him  to  make  use  of 
the  Brother  in  his  church  building. 

Now  those  of  the  Solitary,  of  whom  about  seventy  of  both 
sexes  were  in  the  Settlement,  were  seledled  who  had  talent 
for  singing,  and  the  above  mentioned  Ludwig  Blum,  together 
with  the  Superintendent,  arranged  a  singing-school  in  the 
Settlement,  and  everything  prospered  for  a  time.  But  the 
Sisters  at  last  complained  to  the  Superintendent  that  they 
were  sold  to  one  man,  and  petitioned  him  to  manage  the 
school  himself,  saying  that  they  would  steal  the  whole  secret 
of  the  schoolmaster  and  hand  it  over  to  him.  The  Superin- 
tendent soon  perceived  that  this  advice  came  from  God,  for 
as  the  event  proved,  quite  different  things  were  hidden  under 
it,  for  which  the  good  school-master's  hands  were  not  made. 
And  now  the  Sisters  told  the  Superintendent  everything  they 
had  learnt  in  the  school,  and  as  soon  as  they  saw  that  he  had 
mastered    the    art,   they   dismissed    their   school-master,    at 


A    HISTORY   OF    EPHRATA.  l6l 

which  he  took  such  offence,  that  he  left  the  Settlement,  and 
did  not  walk  with  them  any  more,  and  when  asked,  why  he 
had  left  the  Settlement  he  said:  The  singing  broke  my 
neck.  Before  he  left  he  made  the  following  declaration  to 
the  Superintendent:  "A  king's  daughter  took  a  poor  peas- 
ant's daughter  into  her  company,  because  she  was  gifted  with 
various  arts  and  abilities;  however,  after  she  had  learnt  all 
her  arts,  she  thrust  her  off  and  banished  her  into  misery.  I, 
therefore,  ask  the  Superintendent,  whether  the  king's  daugh- 
ter treated  the  peasant's  daughter  justly  ?  "  The  Superin- 
tendent thereat  showed  him  all  kindness,  and  promised  him, 
since  there  was  not  anything  more  for  him  to  do  in  the  Com- 
munity, he  would  go  with  him  in  spirit,  and  remember  him 
in  his  prayers  before  God.  He  afterwards  showed  him  much 
favor,  and  thus  the  Superintendent  was  against  his  will 
inveigled  into  this  important  school. 

Before  the  commencement  was  made,  he  entered  upon  a 
stri6l  examination  of  those  things  which  are  either  injurious 
or  beneficial  to  the  human  voice,  in  consequence  of  which 
he  declared  all  fruit,  milk,  meat,  to  be  viands  injurious 
to  the  voice.  One  might  have  thought  that  he  borrowed 
this  from  the  teaching  of  Pythagoras,  in  order  to  break  his 
scholars  of  the  animal  habit  of  eating  meat,  of  wdiich  habit 
he  was  never  in  favor.  When  bringing  all  this  before  the 
Brethren  for  examination,  they  observed  that  he  crossed 
some  words  with  his  pen,  by  which  he  had  declared  the  love 
of  women  as  also  injurious  to  the  voice.  When  asked  why 
he  did  this,  he  answered  that  some  might  take  offence  at  it. 
But  the  sentence  was  retained  with  full  consent  of  the  Breth- 
ren, and  the  writing  was  added  as  preface  to  the  hymn-book. 
This  was  but  fair,  for  who  does  not  know  that  carnal  inter- 
course stains  not  only  the  soul,  but  also  weakens  the  body, 
and  renders  the  voice  coarse  and  rough;  so  that  the  senses  of 
him  must  be  very  blunt  who  cannot  distinguish  a  virgin  from 
a  married  woman  by  her  voice.  Much  concerning  the  fall 
of  man  can  be  explained  from  the  voice.  It  is  a  well-known 
fadl  that  the  voices  of  nearly  all  people  are  too  low,  and  this 
occasions  the  sinking  of  the  voice  in  church-songs.  On  the' 
contrary,  it  cannot  be  explained  how  the  voices  of  friars  who 

M 


l62  CHRONICON    EPHRATENSE. 

keep  their  vows  change  for  the  better;  he  who  in  his  youth 
was  a  skillful  bass  singer,  may  become  an  excellent  tenor 
singer  in  his  old  age. 

But  he  also  added  to  the  things  necessary  to  be  observed 
in  united  song,  that  godly  virtue  must  be  at  the  source  of  our 
whole  walk,  because  by  it  you  obtain  favor  with  the  spirit 
of  singing,  which  is  the  Holy  Spirit.  It  has  been  observed 
that  the  least  dissension  of  spirit  in  a  choir  of  singers  has 
brought  confusion  into  the  whole  concert.  The  singing- 
schools  began  with  the  vSisters,  lasted  four  hours,  and  ended 
at  midnight.  Both  master  and  scholars  appeared  in  white 
habits,  which  made  a  singular  procession,  on  which  account 
people  of  quality  frequently  visited  the  school.  The  Su- 
perintendent, animated  by  the  spirit  of  eternity,  kept  the 
school  in  great  stri6lness  and  every  fault  was  sharply  cen- 
sured. The  whole  neighborhood,  however,  was  touched  by 
the  sound  of  this  heavenly  music,  a  prelude  of  a  new  world 
and  a  wonder  to  the  neighbors.  But  it  soon  appeared  what 
God  intended  with  this  school.  Affli<5lions  were  aimed  at, 
and  these  were  plentifully  imposed  upon  both  sexes,  in  so 
far  that  a  lesson  seldom  ended  without  tears;  although 
within  the  Brethren  the  essence  of  wrath  was  stirred.  And 
though  strange  scenes  occurred,  no  one  ventured  to  check 
the  Superintendent,  for  so  far  everyone  believed  that  he 
a(5led  as  God's  commissioner,  until  at  last  Samuel  Eckerlin, 
one  of  his  principal  adherents,  when  required  to  submit  to 
the  rules,  left  the  school,  whereby  he  fell  under  the  hatred 
of  the  Brethren,  and  his  spiritual  growth  faded  in  conse- 
quence of  it. 

The  Superintendent  condudled  the  school  with  great 
sternness,  so  that  whoever  did  not  know  him,  might  have 
thought  him  to  be  a  man  of  unchecked  passions.  At  times 
he  scolded  for  one  or  two  hours  in  succession,  especially 
when  he  saw  that  they  were  under  a  ban,  and  at  such  times 
he  looked  really  majestic,  so  that  even  his  countenance  glis- 
tened. When  the  Sisters  saw  that  a  continual  quarreling 
was  going  on  in  their  school,  they  took  counsel  among  them- 
selves to  find  out  the  cause  of  this  quarreling,  and  came  at 
last  to  the  conclusion  that  it  must  be  in  the  difference  of  sex, 
and,  therefore,  determined  to  give  up  the  school.     But  they 


A    HISTORY   OF    EPHRATA,  1 63 

were  greatly  mistaken  in  the  cause.  It  was  the  very  oppo- 
site. For  God  assigned  to  him  a  dangerous  post,  where 
many  a  saint  had  already  lost  his  crown;  besides  some  had 
even  tried  to  cut  off  his  locks,  and  who  knows  whether 
some  such  people  were  not  among  his  choir.  Meanwhile 
they  sent  a  Sister,  Tabea  by  name,  who  was  bold  enough 
for  such  a  mission,  to  inform  the  Superintendent  that  they 
would  break  off  all  connedlion  with  the  school  entirely. 
Thereupon  the  Superintendent  asked  them,  whether  they 
would  free  him  of  all  responsibility  before  God,  to  which 
they  answered  "Yes."  Thus  was  the  spiritual  union 
between  the  Superintendent  and  the  Sisters  sundered  by 
this  imprudent  counsel,  and  he  entirely  withdrew  his  favor 
from  their  house. 

About  this  time  a  young  man,  named  Daniel  Scheibly, 
was  bought  from  a  ship  by  the  Brethren,  and  because  he  was 
of  good  manners,  they  extended  to  him  the  right  hand  of 
Brotherhood.  Because  the  above  mentioned  Sister  Tabea 
had  thrown  off  the  yoke  of  Christ  and  was  become  a  freed- 
woman,  she  incautiously  engaged  in  a  secret  correspondence 
with  this  young  man,  and  at  last  promised  to  marry  him. 
Such  an  uncommon  thing  in  the  Settlement  soon  became 
rumored  abroad.  A  conference  was  held  about  it,  and  she  was 
asked  by  the  Brethren  why  she  had  seduced  their  servant, 
and  they  demanded  back  the  money  they  had  expended 
for  him;  but  at  last  they  came  to  an  amicable  settlement 
for  conscience  sake,  and  relieved  her  of  the  debt.  Finally 
the  time  of  their  marriage  arrived.  One  of  the  house-fathers 
was  to  officiate;  then,  while  she  stood  before  him  in  the  dress 
of  a  matron,  having  laid  aside  the  habit  of  the  Order,  and 
the  moment  had  arrived  for  them  to  be  united,  the  vSuperin- 
tendent  called  her  apart,  and  took  her  again  under  his  pro- 
tection; whereupon  she  dismissed  her  bridegroom  and  again 
entered  the  Sisters'  House.  To  atone  for  the  scandal  she  had 
caused  she  shed  many  tears  of  fervent  repentance,  by  which 
she  washed  off  the  stain  from  her  habit,  wherefore  afto  her 
name  Tabea  was  changed  to  Anastasia,  ^  which  means  "One 

^It  seems  fit  briefly  to  mention  some  incidents  in  the  life  of  this  Sister. 
.She  was  the  youngest -child  of  a  respedlable  familj'  in  the  Canton  of  Basel, 


164  CHRONICON    EPHRATENSE. 

risen  from  the  dead."  Her  bridegroom,  however,  left  the 
Order,  and  fell  back  into  the  world. 

The  example  of  this  Sister  influenced  the  others  again  to 
submit  to  the  guardianship  of  the  Superintendent,  so  that 
the  school  was  re-commenced.  Soon  after  a  choir  of  Sisters 
appeared  in  the  meeting,  and  sang  the  hymn,  "God,  we 
come  to  meet  Thee,"  with  five  voices,  which  was  so  well 
received  in  the  Settlement,  that  everyone  had  his  name  en- 
tered for  the  choir,  so  that  one  did  not  know  who  should  per- 
form the  outside  work.  But  this  heavenly  art  also  soon  found 
its  enviers,  for  one  of  the  house-fathers  publicly  testified  and 
wrote  against  it,  but  the  Brethren  reprimanded  him  and  said: 
The  wisdom  of  God  had  ordered  this  school  to  their  san(ftifi- 

Thomen  by  name,  and  she  was  the  first  in  the  family  who  was  among  the 
elecft,  and  entered  the  Sisters'  convent  in  the  bloom  of  youth.  Her  brother 
and  sister  soon  followed  her,  joined  the  Order,  and  ended  their  course  in  the 
Settlement,  and  last  the  parents  followed.  That  is  what  a  pious  minister  in 
Switzerland,  Lucius  by  name,  had  told  them  when  taking  leave,  namely, 
that  there  were  many  se<fls  in  the  country  they  were  going  to,  therefore 
they  should  join  the  most  despised  She  was  accomplished  and  well 
formed,  endowed  with  fine  natural  gifts,  and  was  an  excellent  singer,  on 
which  account  she  was  of  much  value  to  the  Order.  She  was  fortunate  also 
in  enjoying  the  confidence  of  the  Superintendent,  and  was  his  right  hand  in 
the  important  work  of  the  singing-school,  spending  many  a  sleepless  night 
over  it.  At  one  time  he  gave  her  many  tunes  of  his  composition  to  copy, 
which  so  fatigued  her  that  she  at  last  fell  asleep,  and  cut  his  tunes  into 
pieces. 

Her  subsequent  fall  was  the  consequence  of  her  excessive  human  nature. 
The  Superintendent  had  at  that  time  often  warned  the  Solitary  against  the 
outward  church,  because  it  usually  produced  husbands  and  wives.  She, 
nevertheless,  was  always  prominent  in  church  visitations,  and  her  friendly 
disposition  drew  everyone  toward  her,  so  that  her  fellow-combatants  were 
little  noticed  aside  of  her.  This  stirred  up  envy  within  them,  and  they 
mockingly  called  her  Court  Cavalier.  To  this  was  added,  finally,  the  death 
of  her  faithful  guide,  the  Superintendent ;  in  consequence  of  which  she 
confided  m  others  who  could  not  help  her  in  her  Solitary  life.  Meanwhile 
by  her  travels  she  lost  her  fellowship  with  her  Sisters,  and  thus  also  her 
home  in  the  convent,  which  obliged  her  in  her  old  age  to  marry  a  nch  mer- 
chant  after  having  been  a  nun  30  years.  For  all  this  she  was  mdebted  to 
her  unsancSlified  natural  gifts.  This,  however,  was  a  great  loss  to  her 
because  she  had  taken  the  vow  of  perpetual  virgmity,  and  had  on  that 
occasion  allowed  her  head  to  be  shaved.  After  a  short  penod  of  wedlock 
she  was  transferred  into  eternity.  May  God  give  her  a  blessed  resurredl.on. 
and  not  repent  him  of  His  gifts  and  calling. 


A    HISTORY   OF    EPHRATA.  165 

cation,  they  had  sweated  in  it  and  endured  school  discipline, 
therefore    they   would  not   permit    a   stranger   to   interfere. 
After  the  Superintendent  had  with  much  trouble  broken  the 
ice,  and  taught  the  first  principles  of  singing  to  the  scholars, 
he  divided  them  into  five  choirs  with  five  persons  to  each 
choir,   namely,   one   air,  one   tenor,  one    alto,  and  two  bass 
singers.     The    Sisters    were    divided    into  three  choirs,  the 
upper,  middle  and  lower;   and  in  the  choruses  a  sign  was 
made  for  each  choir,  when  to  be  silent  and  when  to  join  in 
the  singing.     These  three  choirs  had  their  separate  seats  at 
the  table  of  the  Sisters  during  love-feasts,  the  upper  choir 
at  the  upper  end,  the  middle  at  the  middle,  and  the  lower  at 
the  lower  end;  in  singing  antiphonally,  therefore,  the  sing- 
ing went  alternately  up  and  down  the  table.      Not  only  had 
each  choir  to  observe  its  time  when  to  join  in,  but,  because 
there  were  solos  in  each  chorale,  every  voice  knew  when  to 
keep  silent,  all    of  which    was   most   attentively   observed. 
And  now  the  reason  appeared  which  induced  him  to  estab- 
lish such  choirs  of  virgins.     It  was  with  him  as  with  Solomon, 
he  was  zealous  to  make  manifest  the  wonderful  harmony  of 
eternity,  in  a  country  which  but  lately  wild  savages  had  in- 
habited; for  God  owed  this  to  North  America  as  an  initiation 
into  the  Christian  church,  therefore  these  choirs  belong  to 
the  firstlings  of  America.     The  contents  of  these  songs  were 
entirely   prophetic,   and    treated   of   the   restoration    of   the 
image  of  Adam  before  his  division,  of  the  heavenly  virginity, 
the  priesthood  of  Melchizedek,  etc.     The  gift  of  prophecy 
overflowed    the    Settlement   like  a  river  at  that   time;  and 
close  observation  showed  that  the  beautiful  sun  of  Paradise 
had    then     already    reached    its    meridian,    but   afterwards 
inclined  towards  its  setting,  and  was  at  last  followed  by  a 
sorrowful  night,  as  will  be  shown  in  its  place.     This  wonder- 
ful harmony  resounded  over  the  country;  whoever  heard  of 
it,  wished  to  see  it,  and  whoever  saw  it,  acknowledged  that 
God  truly  lived  among  these  people. 

And  now  let  us  tell  for  the  information  of  those  who  are 
versed  in  this  art,  how  he  explained  the  first  principles  of 
singing  so  simply  that  even  a  child  could  understand  them; 
therefore   he   did   not   care  for   the   artificial   terms   of   the 


1 66  CHRONICON    EPHRATENSE. 

masters,  which  rather  obscure  than  enlighten  the  art.  Ac- 
cordingly, whenever  he  took  a  hymn  in  hand,  in  order  to 
compose  a  tune  to  it,  he  was  careful  to  represent  the  spirit  of 
the  hymn  by  the  tune;  then  after  he  had  composed  a  choral- 
song,  he  fixed  the  metre,  not  according  to  custom,  but  as  the 
nature  of  the  thing  required  it.  He,  however,  soon  found 
out  that  some  of  the  melodies  were  very  strained,  and  that 
notes  occurred  which  did  not  belong  there.  Thus  he  dis- 
covered the  key,  for  every  key  has  its  own  peculiarity,  and 
adopts  only  such  notes  as  are  natural  to  it,  and  this  is  the 
reason  why  the  melodies  of  Lobwasser  have  a  strained  sound, 
because  the  key  to  them  was  not  understood,  and  notes  were 
thus  used 'which  were  not  suitable.  In  order  that  he  might 
not  make  mistakes  in  composing,  he  had  for  each  key  certain 
dominant  notes,  commonly  four  to  the  o6lave,  which  he 
called  rulers,  but  the  three  other  notes,  servants.  Thus  in 
theytunes,/^  «,  c^f^  are  the  rulers,  but^,  b^  d  \\\&  servants,  and 
although  it  soimds  ill  if  a  servant  is  made  ruler,  the  com- 
poser, nevertheless,  must  know  when  it  is  proper  to  swerve 
into  another  key.  This  gives  a  very  charming  variation  to 
the  song,  provided  it  resolves  itself  again  into  the  original 
key  before  the  end.  The  Superintendent  was  a  master  in 
this,  but  his  scholars  suspedled  that  he  had  done  it  in  order 
to  find  a  cause  for  fault-finding  with  them;  for  as  soon  as  they 
changed  to  another  key  their  voices  fell  into  disorder. 

When  he  attempted  to  compose  the  bass  and  middle- 
voices  he  encountered  new  difficulties,  for  you  must  know 
that  vocal  music,  as  well  as  mathesis^  have  their  unalterable 
first  principles,  which  angels  even  observe  in  their  song. 
These  he  did  not  know,  neither  was  he  able,  like  masters  in 
music,  to  find  the  concordance  by  means  of  instruments;  at 
last  he  invented  certain  schedules,  a  special  one  for  each  key, 
in  which  he  laid  down  the  proportion  between  the  soprano 
and  the  other  voices,  whereby  composition  was  greatly  facili- 
tated. For  instance,  in  the  key  oi  f^  the /"  in  the  soprano 
corresponds  to  a  in  the  tenor,  and  c  in  the  alto;  the  bass, 
however,  has  the  octave  of  the  middle  voices.  All  his  tunes 
have  two  basses;  but  he  also  composed  some  for  six  voices, 
and    even  for   seven,   namely,   two   soprano,   one    alto,   two 


A    HISTORY   OF    EPHRATA.  1 67 

tenor,  and  two  bass;  for  that  purpose,  however,  he  after  all 
had  to  use  two  o6taves.  His  last  work,  by  many  masters 
declared  the  most  important,  were  the  choral-songs.  They 
were  brought  to  light,  partly  printed,  partly  written.  Anno 
1754,  under  the  title:  "  Paradisiacal  Wonder  Music,  ^  which  in 
these  latter  times  and  days  became  prominent  in  the  occi- 
dental parts  of  the  world  as  a  prevision  of  the  New  World, 
consisting  of  an  entirely  new  and  uncommon  manner  of  sing- 
ing, arranged  in  accord  with  the  angelic  and  heavenly  choirs. 
Herein  the  song  of  Moses  and  the  Lamb,  also  the  Song  of 
Solomon,  and  other  witnesses  out  of  the  Bible  and  from  other 
saints,  are  brought  into  sweet  harmony.  Everything  arranged 
with  much  labor  and  great  trouble,  after  the  manner  of  sing- 
ing of  the  angelic  choirs,  by  a  Peaceful  one,  ^  who  desires  no 
other  name  or  title  in  this  world." 

It  is  reported  that  the  angels  singing  antiphonally  appeared 
in  a  vision  to  St.  Ignatius,  and  thus  their  methods  found 
their  way  into  the  church.  It  is  possible  that  in  former  ages 
they  were  more  in  use  in  the  convents;  now  but  little  is  known 
of  them.  Yet  one  of  these  tune-books  came  over  the  ocean, 
and  we  are  informed  that,  being  engraved  on  copper,  it  was 
printed  at  Augsburg;  but  we  cannot  answer  for  it.  When 
already  half  the  Settlement  was  burdened  with  this  work,  the 
house-fathers,  too,  came  to  engage  in  the  wonderful  music,  for 
the  powers  of  eternity,  which  were  embodied  in  it,  had  such  an 
effect  that  whoever  heard  the  song  was  forcibly  attra(?ted  by 
the  goodness  of  God.  Some  time  during  the  night  was  fixed 
for  the  school-hour,  and  two  Brethren  were  appointed 
teachers;  but  they  showed  such  diligence  in  the  school  dur- 
ing winter  that  they  neglecfted  their  domestic  duties,  which 
rendered  it  necessary  to  close  the  school.  But  the  Superin- 
tendent, in  consideration  of  the  fa6l  that  such  gray  heads 
had  paid  so  much  honor  to  the  work  of  God,  in  so  far  that 
they  suffered  themselves  to  be  children  again,  had  a  music 
book  for  four  voices  written  for  them,  which  he  presented  to 
their  Community.  Their  veneration  for  this  music  was 
so  great  that  everyone  wished  to  possess  the  book,  and  who- 

^[Paradiesisches  Wunderspiel]. 

^[Eineni  Friedsamen,  the  Superintendent's  "church-name"  was  Friedsam]. 


1 68  CHRONICON    EPHRATENSE. 

ever  had  it  accordingly  fell  under  judgment,  as  happened 
yonder  with  the  ark  of  the  covenant.  The  book  thus  wan- 
dered from  house  to  house,  till  at  last  nobody  wished  to  have 
anything  to  do  with  it. 

After  the  Superintendent  had  accomplished  such  an  im- 
portant work  for  the  benefit  of  the  spiritual  Order  in  Ephrata, 
it  was  resolved,  at  a  general  council,  that  both  convents  pre- 
sent him  with  a  worthy  reward  as  a  testimonial  of  filial 
esteem.  This  was  to  consist  of  two  complete  music  books, 
furnished  for  all  voices,  one  of  which  was  to  be  made  by  the 
society  of  the  Brethren,  the  other  by  that  of  the  Sisters. 
Both  parties  put  their  most  skillful  members  to  the  task. 
On  the  part  of  the  Brethren  three  of  them  worked  at  it  for 
three-quarters  of  a' year.  It  contained  about  500  tunes  for 
five  voices;  everything  was  artistically  ornamented  with  the 
pen,  and  every  leaf  had  its  own  head-piece.  The  Superin- 
tendent's name  stood  in  front,  skillfully  designed  in  Gothic 
text;  around  it  was  a  text  of  blessing  added  by  each  Brother. 
The  work  of  the  Sisters  was  not  less  remarkable.  It  was 
artless  and  simple,  but  something  wonderful  shone  forth 
from  it,  for  which  no  name  can  be  found. 

These  two  books  were  reverently  presented  to  him,  and 
the  Brother  deputed  thereto  thanked  him  in  the  name  of 
the  whole  Brotherhood  for  his  faithfulness  and  care.  He 
accepted  their  present  graciously,  and  promised  to  remember 
them  in  his  prayers.  There  were  some  instances  when  the 
Superintendent  showed  himself  to  be  a  great  man,  and  this 
was  one  of  them.  Many  might  object  that  he  was  ambitious, 
but  those  who  knew  him  more  intimately,  know  how  far  he 
was  from  it.  But  the  facft  is,  he  was  to  make  manifest  the 
manners  of  the  New  World  among  his  followers,  and  how 
everyone  must  esteem  his  neighbor  higher  than  himself ; 
and  herein  did  his  disciples  faithfully  follow  him,  according 
to  the  simplicity  of  those  times. 

Before  we  conclude  this  chapter,  let  us  mention  the  writing- 
school,  where  the  writing  in  ornamental  Gothic  text  was  done, 
and  which  was  chiefly  instituted  for  the  benefit  of  those  who 
had  no  musical  talents.  The  outlines  of  the  letters  he  himself 
designed,  but  the  shading  of  them  was  left  to  the  scholar,  in 


A    HISTORY   OF    EPHRATA.  1 69 

•order  to  exercise  himself  in  it.  But  none  was  permitted  to 
borrow  a  design  anywhere,  for  he  said:  "We  dare  not  borrow 
from  each  other,  because  the  power  to  produce  rests  within 
everybody."  Many  Solitary  spent  days  and  years  in  these 
schools,  which  also  served  them  as  a  means  of  san(5lification 
to  crucify  their  flesh.  The  writings  were  hung  up  in  the 
chapels  as  ornaments,  or  distributed  to  admirers. 


CHAPTER  XXV. 

Concerning  the  Domestic  Contentions  in  the  Settlement, 
Up  to  the  Time  When  the  Eckerlins  Moved  Into  the 
Desert. 

The  course  of  events  brings  lis  to  the  strange  division 
which  took  place  in  the  Brotherhood  of  Zion,  which  had  its 
origin  in  the  dissensions  which  arose  between  the  Superin- 
tendent and  his  first-born  spiritual  son,  Onesimus,  the  Prior 
of  the  Brethren,  whereby  such  a  winnowing  was  brought 
about  in  the  Settlement  that  it  almost  ended  in  a  complete 
disruption  of  the  same.  It  has  already  been  mentioned  that 
the  Prior  frequently  became  too  powerful  for  the  Superin- 
tendent, and  that  the  Superintendent  had  much  trouble  to 
bring  him  to  order  again  with  the  assistance  of  the  Brethren; 
but  what  prompted  the  Prior  to  a6l  as  he  did,  was  at  that 
time  still  hidden  from  him.  It  was  the  secret  of  apostasy 
which  was  to  be  revealed  through  him,  and  which  the  Super- 
intendent's spirit  still  hindered  at  that  time.  Because  these 
events  have  a  great  resemblance  to  the  fall  of  the  angel  of 
envy  and  of  the  first  man,  let  us  go  back  to  the  source  from 
which  this  evil  flowed.  Whoever  is  acquainted  with  the 
affairs  of  the  Superintendent  knows  that  much  was  entrusted 
to  him  by  God  at  his  awakening,  namely,  it  was  that  good 
through  which  the  grand-duke  Lucifer  was  turned  into  the 
devil,  and  which  also  occasioned  the  fall  of  the  first-created 
man,  because  both  of  them  tried  to  bring  this  same  good  into 
they" own  possession.  For  the  Superintendent,  a  man  of  great 
simplicity 'before  he  was  taught  wisdom  by  experience,  it  was 
imj^ossible  to  imagine  that  any  of  his  disciples  would  dare 
to  rob  him  of  this  good,  especially  since  he  himself  had 
nothing  in  his  own  hand,  but  had  to  do  as  God  had  imparted 
to  him.  Being  thus  minded  he  entrusted  many  things  to  the 
Prior,  hoping  that  he  would  not  betray  his  trust.  And  dur- 
ing the  first  years  of  his  official  employment  the  Prior  was  so 
faithful  to  his  spiritual  Father  that  he  did  not  enter  into  inti- 
(170) 


A    HISTORY   OF    EPHRATA.  I7I 

macy  with  any  of  the  other  Brethren,  not  even  with  his  own 
brothers.  This  intimacy  between  the  Prior  and  the  Superin- 
tendent was  often  the  talk  of  the  whole  Settlement.  The 
Prior,  therefore,  was  often  in  the  balance  against  the  whole 
Brotherhood,  and  yet  they  could  not  outweigh  him,  so 
strong  was  the  confidence  of  the  Superintendent.  But  it 
was  no  small  matter  to  continue  this  intimacy  with  the 
Superintendent,  for  his  intercourse  was  like  unto  fuller's 
soap  or  a  refiner's  fire.  Therefore,  as  soon  as  the  Prior  per- 
ceived that  in  this  narrow  life  the  Superintendent  never 
would  put  any  advantage  into  his  hands,  but  that  he  would 
always  be  obliged  to  live  by  his  grace,  he  gradually  with- 
drew from  him  and  joined  his  own  brothers,  and  thus 
betrayed  the  trust  which  the  Superintendent  had  put  in  him. 
The  Brethren  also  objected  to  being  any  longer  used  for  the 
latter's  humiliation  by  the  Prior,  saying:  "It  is  only  a  war 
for  the  cap." 

Thus  was  the  household  in  Zion  conduc5led  amid  incessant 
changes,  because  the  Prior  did  not  possess  sufficient  right- 
eousness to  humble  himself  before  his  spiritual  Father,  nor 
sufficient  boldness  to  withdraw  from  his  subordination.  Yet 
was  his  fall  meanwhile  a  foregone  conclusion,  for  the  Superin- 
tendent, possessed  of  a  keen  perception,  knew  very  well  that 
the  Prior  had  betrayed  his  intimacy  with  him  to  his  natural 
brothers,  to  such  an  extent  that  they  became  masters  of 
him  and  of  his  goods,  and  he  was  in  the  same  situation 
towards  them  as  David  to  Zeruiah's  children.  They,  mean- 
while, usurped  the  government,  and  commenced  great  things, 
which  they  were  also  able  to  carry  out,  because  they  had  the 
whole  Brotherhood  on  their  side.  For  it  was  their  intention 
to  add  yet  another  wing  to  the  convent,  to  purchase  more 
bells,  a  clock,  doors  and  other  unnecesssry  things,  wherefore 
they  kept  four  wagons,  two  for  the  purpose  of  maintaining 
the  trade  with  the  forges  and  with  Philadelphia,  and  the 
other  two  to  bring  together  an  indescribably  large  quantity 
of  lumber.  All  this  the  Superintendent  did  not  hinder. 
He  did  not  consider  it  advisable  to  check  it  with  his  own 
will,  because  the  whole  of  Ephrata  was  built  on  the  founda- 
tion of  his  self-denial  and  the  sacrifice  of  his  will  to  the  will 


172  CHRONICON    EPHRATENSE. 

of  God;  and  therefore  the  poor  Brethren  of  Zion  also  had 
to  deny  themselves  well. 

About  this  time  adverse  circumstances  brought  it  about, 
that  the  Superintendent  fell  sick,  and  everybody  thought  he 
would  depart  this  life,  which,  at  the  time,  would  have  been 
welcome  to  many,  since  he  was  a  great  burden  to  some  as  a 
witness  before  God.  The  Prior,  at  least,  entertained  this  hope; 
for  although  the  Superintendent  outlived  him  by  fully  twenty 
years,  the  Prior  used  to  say  of  him:  The  Superintendent,  to 
be  sure,  had  received  of  God  the  gift  to  awaken  men,  but 
not  to  be  their  spiritual  guide,  and  therefore,  as  soon  as  the 
Father  had  transferred  his  witnessing  power  to  the  children, 
he  had  to  give  way,  and  leave  the  work  to  the  children;  the 
Superintendent  has  finished  his  day's  work.  Besides,  the 
tomb-stone  of  the  Superintendent  was  already  made  and 
laid  by'  for  use.  So  every  one  could  perceive  what  their 
opinions  of  the  Superintendent  were.  During  this  illness, 
the  Prior  visited  his  spiritual  Father,  and  since  the  Fathers 
of  the  old  covenant  when  departing  this  life  blessed  their 
children,  he  asked  that  he  also  should  please,  before  he 
departed  from  the  Community,  honor  the  Brotherhood  with 
his  blessing.  The  Superintendent  consented;  and  these 
blessings  were  afterwards  entered  upon  the  minutes  of  the 
Brethren. 

But  the  Superintendent  recovered,  and,  although  very 
weak,  appeared  again  publicly  at  the  meetings,  at  which 
many  rejoiced.  But  the  Prior  did  not  know  how  to  condudl 
himself,  for  he  had  already  instilled  too  much  of  his  own 
will  into  the  work,  and  did  not  know  how  again  to  disen- 
tangle himself.  Only  two  ways  were  open  for  him,  either  to 
lay  down  his  office  voluntarily,  or  to  try  to  bring  the  Superin- 
tendent under  his  feet;  the  first  would  surely  have  been  the 
safest,  provided  he  could  have  endured  all  the  judgment  and 
shame  conne6led  with  it  without  running  away  from  school; 
then  he  would  again  have  been  an  ordinary  Brother,  as  others 
who  had  fallen  under  the  same  tribulations,  tried  after  him 
with  good  success.  But  he  was  too  great  a  man  for  this,  there- 
fore he  followed  the  second  way  as  the  nearest,  and  thereby 
brought  about   his    fall.     The    Superintendent    foresaw    all 


A    HISTORY   OF   KPHRATA.  1 73 

this,  for  everybody  could  see  that  the  Brethren's  household 
in  Zion  was  not  founded  on  the  rock  Jesus  Christ,  since  you 
heard  there  no  other  talk  but  about  buying,  selling,  taking 
in  or  lending  out  money,  dissolving  marriages,  acquiring 
land,  keeping  servants,  wagons,  horses,  oxen,  cows,  etc. 
The  Governors  even  were  induced  to  notice  this  new  institu- 
tion, and  yet  all  this  was  put  to  God's  account.  Therefore 
he  prophesied  several  times  that  the  Brotherhood  in  Zion 
would  yet  have  a  great  fall.  And  of  the  Prior  in  particular, 
he  said,  he  resembled  one,  who  climbed  too  high,  and  the 
ladder  was  taken  away  from  under  him.  This  the  poor  Breth- 
ren did  not  believe,  because  they  were  already  so  heavily 
laden  that  nothing  heavier  could  befall  them  except  martyr- 
dom. But  it  was  as  little  his  part  to  advise,  as  it  had  been 
God's  part  to  prevent  the  fall  of  the  angel  of  envy.  For  if  the 
Superintendent  had  held  back  anything  from  him,  He  might 
have  been  accused  of  not  having  dealt  honestly  with  him. 
On  the  contrary,  he  afterwards  accused  the  Superintendent 
of  being  the  cause  of  his  fall,  because  he  had  loaded  him 
with  more  good  than  he  was  able  to  carry,  which  even  now  is 
the  accusation  of  the  fallen  angels  against  God.  Thus  you 
see  that  everything  has  to  be  brought  to  an  end  by  the  good- 
ness of  God.  The  Prior  himself  was  not  without  experience 
in  these  dangerous  ways.  He  was  several  times  heard  to 
say:  "  If  a  vessel  on  a  potter's  wheel  turns  out  badly,  he  can 
work  it  over  again  and  make  something  else  out  of  it,  but 
when  it  cracks  in  the  fire  it  cannot  anymore  be  made  use 
of;"  by  which  he  meant  himself.  Again  he  said  at  times: 
"God  be  gracious  to  me,  that  I  may  not  run  away  from 
school,  for  if  I  once  run  off  I  shall  not  return  as  long  as  I 
live."     And  he  was  his  own  prophet. 

All  these  things  were  hidden  for  a  while  in  the  breasts  of 
the  Superintendent  and  Prior,  without  the  public  noticing 
anything  of  it,  for  the  Superintendent  treated  him  at  the  time 
with  all  the  honor  due  to  his  office.  An  especial  dress  was 
made  for  him,  which  he  put  on  when  officiating  at  a  baptism, 
which  no  one  wore  either  before  or  after  him.  The  Sisters 
had  to  stitch  a  clever  breast-plate  on  it,  which  he,  like  the 
high  priest  of  the  old  covenant,  wore  on  the  breast,  as  a  sign 


174  CHRONICON    EPHRATENSE. 

that  he  had  to  bear  the  sins  of  his  people  on  his  breast,  to 
which  fancy,  it  is  reported,  he  chmg  to  his  death.  He  also 
bestowed  upon  him  a  title  of  honor,  so  that  the  whole  Settle- 
ment had  to  call  him  par  excellence  "The  Brother,"  and  he 
consigned  his  own  house  to  him  as  residence.  But  because 
the  same  stood  too  near  the  Sisters'  convent,  he  hindered 
them;  for  they  soon  perceived  that  his  intention  was  to  bring 
their  house  under  his  man-power.  Although  their  Mother 
visited  him  at  least  once  a  week  in  her  virginal  pomp,  as 
already  mentioned,  their  intercourse  contributed  much  to  his 
misfortune.  Whilst  the  Brethren's  Prior  and  the  Sisters' 
Abbess  made  such  an  ecclesiastical  show  together,  the  Super- 
intendent sat  in  his  house  forsaken  by  God,  men  and  angels, 
wherefore  no  judgment  could  be  passed  against  him,  since 
he  did  not  lay  claim  to  any  good  for  himself,  while  on  the 
contrary  the  Prior  and  the  Mother  had  to  pay  dearly  for  this 
ecclesiastical  show.  The  greatest  wonder  of  the  whole  play 
was  that  the  Prior  always  imagined  himself  obedient  to  the 
Superintendent,  though  after  the  case  was  carefully  inquired 
into,  it  was  found  that  the  Superintendent  in  everything  he 
did  stood  under  the  Prior's  influence.  I  will  not  deny  that 
this  was  the  severest  school  through  which  the  Superin- 
tendent went  in  all  his  life,  and  that  he  was  greatly  humbled 
during  the  domestic  administration  of  the  Eckerlins.  As  for 
the  Community,  most  of  the  members  were  ignorant  of  these 
things,  and  therefore  pleased  when  the  Superintendent 
charged  the  Prior  with  keeping  the  meetings  in  the  Commu- 
nity. Thus  he  condu6led  the  divine  service  for  nine  months 
in  Peniel,  the  chapel  of  the  Community,  during  which  time 
the  Superintendent  remained  quietly  in  his  retirement,  and 
thus  proved  that  he  had  learned,  if  necessary,  to  dispos- 
sess himself  of  everything.  The  meetings  lasted  mostly  four 
hours,  and  were  a  medley  of  useless  repetitions  without  any 
connedtion  or  order;  they  aimed  at  sternly  trying  the  patience 
of  the  listeners.  It  was  a  wonder  that  so  many  gray  heads 
were  able  to  bear  all  this  in  patience,  but  respe<5l  for  the  ofiice 
and  esteem  of  the  Superintendent's  person  restrained  them, 
though  some  publicly  called  him  a  babbler,  for  which,  how- 
ever, they  were  very  sorry.     The  Superintendent,  besides  all 


A    HISTORY   OF    EPHRATA.  1 75 

this,  surrendered  also  the  love-feasts  to  his  charge,  and 
allowed  him  to  break  the  bread  for  him,  as  for  an  ordinary 
Brother;  so  that  everything  was  now  in  his  hands,  and 
nothing  in  those  of  the  Superintendent.  But  all  this  did 
not  satisfy  him,  for  he  was  still  in  his  exaltation  and 
not  yet  humbled;  he  wanted  to  have  all  this  absolutely 
in  his  possession,  but  that  could  not  be.  His  domineer- 
ing was  so  easily  detected,  that  once  he  and  another 
Solitary  Brother,  G.  A.  Martin,  had  a  violent  alterca- 
tion on  their  journey,  and  the  Prior  told  him:  "You 
will  have  a  wife  within  three  years;"  he  was  answered, 
"And  you  will  not  be  in  Ephrata  after  three  years,"  which 
was  easy  for  him  to  prophecy,  knowing  the  Prior's  affairs, 
and  this  was  exa(5lly  fulfilled  to  both  of  them.  All  this  is  not 
mentioned  in  order  to  derogate  from  the  Prior's  personality, 
for  there  are  thousands  who  have  been  converted  and  do  not 
get  into  such  a  dangerous  position  as  he  occupied  at  the 
time;  even  the  Superintendent  acknowledged  that  God  stood 
in  debt  to  the  Prior,  for  he  was  dragged  as  by  the  hair  to  his 
office. 

All  these  things  were  very  sad  to  the  Prior,  and  had  to  be 
bewailed,  especially  when  he  considered  how  tenderly  he 
had  loved  his  spiritual  Father  when  still  an  ordinary  Brother, 
so  that  he  would  have  given  his  life  for  him  at  any  time,  and 
how  happy  he  had  been  while  he  was  still  a  hermit  and  sought 
to  win  the  grace  of  God  by  watching,  fasting  and  prayer. 
But  now  it  had  turned  out  through  the  guile  of  the  tempter 
that  the  Superintendent  and  he  had  mutually  come  into  each 
other's  way.  He,  therefore,  determined  to  go  out  of  the  way 
for  some  time,  hoping  that  meanwhile  his  place  might  be 
filled  by  another  Brother.  This  he  made  known  to  the 
Superintendent,  who  gave  his  consent  to  it,  and  gave  him  as 
travelling  companions  his  most  faithful  Brethren,  Jephune  (he 
was  his  oldest  brother  after  the  flesh),  Timotheus  and  Jabez. 
The  Superintendent  meanwhile  himself  attended  to  the 
meetings  which  the  Prior  had  conducted  for  nine  months, 
and  also  installed  another  Brother  as  steward  of  the  domestic 
household  in  Zion. 

Now  it  will  be  necessary  to  drop  the  main  subjecSl  for  some 


176  CHRONICON    EPHRATENSE. 

time,  and  to  give  a  circumstantial  account  of  this  visit. 
These  four  brethren  commenced  their  journey  September  22d, 
1744,  and  having  in  Jersey  visited  the  Baptists  at  Amwell, 
they  turned  towards  East  Jersey  to  a  place  named  Barnegat, 
situated  by  the  sea.  There  some  Baptists  lived,  who  had 
come  from  New  England,  and  had  paid  several  visits  to  the 
Settlement;  the  name  of  this  family  was  Colvert.  The 
founder  of  these  people  was  John  Rogers,  on  which  account 
they  were  called  Rogerians,  He  was  the  proprietor  of  a 
large  tra6l  of  land  in  the  Connedlicut  province,  but  because 
he  differed  in  his  religious  belief  from  that  of  the  country,  he 
had  been  persecuted,  (some  say  condemned  to  death,  but  par- 
doned under  the  gallows).  His  followers  still  are  very  trouble- 
some to  the  government  on  account  of  their  untimely  zeal ;  and 
thus  far  no  way  could  be  found  to  satisfy  them.  These  dear  peo- 
ple of  Barnegat  received  their  German  Brethren  with  special 
love,  arranged  several  meetings  in  their  honor,  to  which  they 
brought  their  sick,  in  hopes  that  they  might  be  cured.  They 
also  spoke  a  great  deal  to  their  visitors  of  their  Brethren  in  New 
England,  and  said  at  last  it  might  prove  edifying  if  the  Breth- 
ren would  pay  a  visit  there.  This  was  a  desirable  opportunity 
for  the  Prior  to  execute  his  plan,  and  therefore  they  under- 
took the  journey  to  New  England.  Having  taken  leave  of 
these  good  people,  they  journeyed  through  Crosswick,  where 
they  visited  an  old  Pythagorean,  John  Lovell  by  name,  to 
Brunswick,  where  they  took  passage  on  a  ship  which  was 
just  ready  to  sail  to  Rhode  Island,  where  they  landed  seven 
miles  from  New  London,  at  a  place  called  Black  Point. 
Now  they  were  in  a  strange  country,  300  miles  from  their 
Settlement,  without  friends,  and  so  despised  on  account  of 
their  dress,  that  whoever  saw  them,  ran  off.  They  at  last 
gained  their  obje(5l,  and  came  to  a  respectable  family.  Boles 
by  name,  who  were  members  of  the  Rogerian  congregation. 
These  received  them  very  aflfedlionately,  after  the  Brethren 
had  delivered  the  greetings  of  their  Brethren  at  Barnegat. 
Meanwhile  the  rumor  about  these  strange  people  reached 
New  London,  and  because  England  was  at  the  time  involved 
in  a  war  with  Spain,  it  was  suspedled  that  they  might  be 
Jesuits  of   New   Spain;  therefore   they  sent   messengers    to 


A    HISTORY    OF    EPHRATA.  1 77 

them  and  inquired  into  their  circumstances,  ajid  hearing 
that  they  were  Protestants  by  birth,  they  permitted  them  to 
pass.  Now  they  had  the  opportunity  to  visit  the  above  men- 
tioned Rogerians,  who  were  distinguished  from  other  people 
by  their  quiet  life;  among  whom  the  Brethren  found  so  much 
favor  that  wherever  they  went  they  had  a  train  of  more  than 
fifty  persons,  white  and  black,  about  them.  In  this  very 
region  the  pernicious  custom  of  disputation  was  at  that  time 
carried  to  its  highest  point;  whenever  they  came  together 
they  placed  two  chairs  in  the  middle  of  the  space,  on  which 
the  disputants  sat,  the  listeners  sitting  around  them  in  a 
circle,  when  they  often  gave  vent  to  violent  passion.  At 
that  time  they  mostly  disputed  "about  the  Perseverance  of 
the  Saints." 

After  their  country  visit  came  to  a  happy  end,  they  were 
brought  into  the  town  of  New  London,  and  lodgings  were  pre- 
pared for  them  with  a  merchant,  Ebenezer  Boles,  who  was  a 
member  of  their  Community  and  a  blessed,  virtuous  man. 
He,  at  that  time,  lived  single;  but  married  afterwards.  His 
death  was  brought  about  by  poisonous  wood,  against  which 
the  principles  of  the  Rogerians  did  not  allow  him  the  use  of 
medicine.      May  God  give  him  a  blessed  resurredlion  ! 

The  town  of  New  London  resembled  at  the  time  a  fruitful 
garden  of  God,  and  everybody  was  anxious  to  prove  his  good 
will  to  the  newly  arrived  strangers,  for  there  were  many  con- 
verted souls  among  them  who  were  commonly  called  ' '  New- 
lights. "  May  God  remember  them  graciously  on  the  day  of 
judgment!  When  the  time  for  their  departure  approached, 
their  friends  hunted  up  a  ship  for  them,  paid  for  their  pas- 
sage, and  gave  them  so  much  for  on  the  way,  that  they 
returned  home  richer  than  when  they  left.  When  they  went 
on  board,  the  town  accompanied  them  to  the  harbor  with 
many  blessings. 

They  would  have  been  imprisoned  in  New  York,  under 
suspicion  of  being  Jesuits  from  New  Spain,  had  not  a  justice 
of  the  peace,  who  was  acquainted  with  their  circumstances, 
gone  bail  for  them.  After  having  arrived  at  the  Settlement, 
they  handed  in  a  journal  of  their  doings,  and  everyone 
returned  to  his  work.     But  the  Prior  was  greatly  deceived  in 

N 


178  CHRONICON    EPHRATENSE. 

his  calculations,  for  his  office  called  him  again,  and  his 
former  burdens  rested  once  more  on  his  shoulders.  Since  he 
saw  that  he  could  not  get  rid  of  his  office,  and  far  less  could 
master  the  same,  because  the  Superintendent  stood  in  his 
way,  he  at  last  came  to  the  determination  to  a6l  as  the 
tempter  had  insinuated,  and  make  himself  independent  of 
the  Superintendent.  This  he  disclosed  to  one  of  his  most 
confidential  Brethren,  adding  that  he  had  determined  to 
leave  it  in  the  hands  of  God.  The  Brother  counselled 
against  it,  and  represented  to  him  that  he  had  to  do  with  an 
old  warrior,  who  had  learnt  many  a  stratagem;  he  might 
easily  lose.  But  he  insisted  upon  it,  and  to  prove  it  he 
tore  up,  before  the  eyes  of  the  Brother,  a  letter  which  the 
Superintendent  had  written  to  him;  and  thus  the  dark  magia 
took  hold  of  him,  finally  breaking  out  into  a  mighty  storm, 
by  which  the  household  of  the  Brotherhood  in  Zion  at  last 
found  its  end. 

The  Superintendent,  who  felt  all  this  very  keenly,  knew 
that  henceforth  he  would  have  to  battle  again  with  the 
Prince  of  Wrath.  But  he  found  consolation  in  this,  that  he 
had  been  compelled  by  God  to  build  up  the  Community,  and 
was  not  conscious  of  any  transgression,  except  that  he  had 
given  into  the  hands  of  the  Prior,  while  yet  a  novice,  too  in- 
timate a  fellowship,  by  the  power  of  which  the  Prior  was 
enabled  to  put  his  foot  upon  him,  of  which  the  Superintend- 
ent had  deeply  to  repent.  The  Superintendent,  soon  after 
the  return  of  the  Prior,  assembled  the  Fathers,  and  they 
deliberated  who  should  be  appointed  over  the  new  domestic 
household  of  the  Fathers,  when  some  of  the  household  and 
some  Solitary  were  proposed.  The  Prior,  perceiving  this, 
said:  That  he  was  greatly  surprised,  that  in  regard  to  such 
an  important  position  the  rule  of  the  covenant  was  not 
taken;  which  in  plain  German  meant  that  they  should  appoint 
him.  This  induced  the  Superintendent,  in  the  Prior's  pres- 
ence, to  entreat  the  Fathers  in  the  name  of  God  to  relieve 
him  of  his  office,  else  death  would  overtake  him;  which  they 
did,  and  thus  it  came  about  that  the  Prior  was  his  successor 
in  office,  of  which  he  jocundly  remarked:  That  the  Superin- 
tendent had  made  him  dance  with  an  old  woman. 


A    HISTORY   OF    EPHRATA.  1 79 

All  these  happenings  occasioned  great  disorder  in  the 
Community,  which  is  always  the  consequence  of  a  change 
in  the  priesthood.  For  now  it  became  evident  that  a  spiritual 
separation  had  taken  place  between  the  Superintendent  and 
the  Prior;  many  were  anxious  to  see  the  end  of  it,  knowing 
that  the  Superintendent  stood  under  a  high  Guide,  and  God 
had  always  been  his  God  in  all  his  troubles.  Some  of  the 
Community  held  back  and  did  not  want  to  desert  the  man 
who,  for  their  sake,  had  poured  out  his  soul,  and  to  follow  a 
novice  instead.  Some  said:  The  thing  could  not  last,  for 
nobody  ever  heard  that  an  Apostle  had  revolted  against 
Christ,  or  a  disciple  of  the  Apostles  against  the  Apostles, 
Many,  however,  of  the  Community  accepted  him  as  their 
priest,  and  pennitted  him  to  break  bread  in  their  houses; 
but  I  suppose  there  was  little  blessing  connedled  with  it, 
because  these  were  thievish  burnt-offerings,  which  cannot  be 
pleasing  to  God.  All  the  Brethren  stood  at  the  time,  at  least 
to  outward  appearance,  obedient  to  the  Prior,  and  bore  their 
yoke  willingly,  because  they  had  no  hope  of  regaining  their 
liberty  again.  But  in  the  Sisterhood  there  lay  a  heavy  stone 
for  the  Prior  to  lift,  and  although  he  strenuously  tried  to 
force  himself  upon  them,  they  opposed  him  so  vigorously 
that  he  at  last  had  to  give  it  up. 

But  there  was  still  another  task  which  gave  the  Prior 
much  trouble;  for  the  Superintendent  still  stood  in  his  way, 
and  he  could  not  think  of  any  means  by  which  he  might 
render  him  submissive.  He  at  last  seized  his  person,  and 
obliged  him  to  change  his  dwelling  five  times  within  one 
half  year;^  and  if  he  should  not  effedlually  gain  his  objedl 

iQf  this  fight  he  wrote  the  following  to  Euphrosina,  a  Sister  in  Sharon: 
Regarding  my  journey  and  wanderings,  in  the  midst  of  which  I  am  still 
engaged,  it  will,  without  doubt,  be  known  that  it  happened  during  very 
cold  days  of  winter,  when  an  agreeable  and  fine  day  was  hardly  to  be 
expe(5ted,  which  proved  to  be  the  case.  The  rough  and  severe  weather  con- 
tinued almost  to  the  present  time ;  for  surely,  should  I  tell  by  letter  all  that 
happened  from  the  beginning,  when  I  was  obliged  to  wander  forth  out 
of  my  little  house,  and  endure  hard  procedures,  I  would  hardly  be  able  to 
do  so.  For  there  was  nothing  but  a  continuous  martyrdom,  during  day  and 
night,  and  this  from  within  and  without,  so  that  nothing  else  was  left  to  me 
but  incessant  prayers  and  supplications,  by  day  and  by  night,  that  God 
might  not  let  me  be  quite  ruined,  and  fall  a  prey  to   my  enemies.     And 


l8o  CHRONICON    EPHRATENSE. 

SO,  he  had  determined  to  make  him  live  in  one  of  the  rooms 
of  the  Brethren,  and  thus  to  degrade  him  to  the  state  of  an 
ordinary  Brother.  But  before  he  put  this  in  pra6lice  he  was 
himself  overthrown.  To  give  a  correct  report  of  this,  it 
happened  that  as  the  Prior,  with  his  most  faithful  Brother, 
Jabez  by  name,  worked  at  the  composing  cases,  God  sud- 
denly revealed  to  that  Brother  that  the  founder  of  that 
Community  was  being  persecuted;  wherefore  he  said  to  the 
Prior:  "Why  did  you  cashier  the  Superintendent?"  The 
Prior  answered,  "That  is  none  of  your  business;  you  attend 
to  your  work."  Hardly  was  this  said,  when  the  Superinten- 
dent knocked  at  the  door  of  the  printing  office  (for  the 
reader  must  know  that  at  that  time  the  language  of  the 
spirit,  which  requires  no  words,  was  still  spoken  in  the  Set- 
tlement, and  therefore  the  Superintendent  was  able  to 
understand  the  matter  at  once).  He  called  the  Brother  out, 
and  spoke  with  him  about  different  matters,  and  then  went 
his  way.  But  when  the  sarne  Brother  entered  the  room 
again,  he  found  the  Prior  sad  and  dejedled.  The  Superin- 
tendent, after  he  saw  that  God  himself  had  sown  the  seed  of 
discord  between  these  two  Brethren,  took  advantage  of  the 
occasion.  He  consulted  with  the  Prior's  5'oungest  brother 
after  the  flesh,  called  Jotham,  how  this  Brother,  who  formerly 
had  occupied  a  high  office  in  the  great  church,  had  come  to 
this  Community  by  divine  will,  and  had  without  cause 
become  entangled  in  the  quarrels  of  the  Brethren;  that  he 
wished  to  tell  him  this  as  a  word  of  truth  from  the  Lord, 
that,  if  he  should  miscarry  in  this  institution,  it  would  never 
gain  any  prosperity.  He  at  last  persuaded  him  in  conjun(5lion 
with  this  Brother  to  take  up  the  work  of  God,  which  was  at 
its  last  extremity.  After  having  obtained  his  consent,  he 
commanded  the  house-fathers  to  be  called  together,  and  hav- 
ing spoken  a  great  deal  with  them  about  how  the  testimony 
of  God  had  fared  thus  far,  he  said:  "Two  Brethren  of  Zion 
have  ventured  their  lives  for  the  general  good,  whom  I 
hereby  recommend  to  your  prayers."      For  he  said  it  might 

although  I  remained  well  preserved,  still  I  could  not  be  relieved  of  the 
bitter  draught ;  for  the  bloody  wine  press  had  to  be  trodden,  and  I  shall 
remember  such  wretchedness  all  my  life  long,  etc. 


A    HLSTORY   OF    EPHRATA.  l8l 

likely  cost  them  their  temporal  lives.  And  he  was  not 
mistaken  in  this;  for  dark  powers  had  taken  possession  of 
the  Prior,  which  tried  to  destroy  the  work,  and  therefore  the 
task  of  these  two  Brethren  was  considered  highly  dangerous. 
Afterwards  he  put  a  warrant^  into  the  hands  of  these  two 
Brethren,  by  virtue  of  which  they  should  fearlessly  under- 
take the  work  of  God.  They,  therefore,  went  to  their  Prior, 
and  declared  to  him  that  their  consciences  did  not  permit 
them  to  be  any  longer  subje6l  to  him,  because  he  had  re- 
belled against  his  spiritual  Father,  and,  therefore,  they  re- 
nounced all  obedience  to  him.  There  were  at  the  time  two 
Brethren  with  him  who  considered  these  proceedings  very 
bold;  but  the  Prior  himself  frustrated  their  doings,  and  tried 
to  get  over  it  all  as  well  as  he  could.  It  is  remarkable  that 
whenever  the  power  of  God  has  manifested  itself  in  a  people, 
the  powers  of  darkness  also  stood  forth  to  obstruct  the  good, 
as  happened  to  Moses  through  Jannes  and  Jambres,  and  to 
the  Apostle  through  Simon  the  sorcerer. '  And  the  same 
happened  here;  but  it  is  a  pity  that  the  Prior  permitted  such 
dark  powers  to  take  possession  of  him.  He  knew  well  how 
to  bring  God's  wrath  into  the  soul  of  others,  as  if  by  magic, 
and  on  this  he  relied.  But  he  knew  little  of  that  magic  of 
the  light  by  which  the  fiery  darts  of  the  wicked  are  quenched, 
through  holy  humility. 

This  conflidl  continued  for  three  weeks,  without  anybody 
knowing  what  would  be  the  outcome  of  it,  during  which 
time  the  Prior,  whenever  he  found  a  door  open  for  his  dark 
magic,  went  there,  and  like  a  prophet  pronounced  judgment 
in  the  name  of  God,  which,  however,  had  no  other  eflfedl  on 
them  than  to  make  trouble;  for  they  knew  that  he  had 
trampled  under  foot  a  man  to  whom  God  stood  as  debtor, 
because  he  had  hazarded  his  own  dearly  gained  life  for  the 
salvation  of  others.  But  the  Superintendent  had  no  inter- 
course with  these  two  Brethren  during  this  time,  for  he  had 

^The  warrant  was  in  these  words:  "To  Brother  Jabez  and  Brother 
Jotham  :  Be  valiant,  and  do  what  you  have  to  do,  and  leave  nothing  undone 
which  might  prove  a  hindrance  to  bringing  the  matter  to  its  proper  end.  I, 
for  my  part,  am  strongly  engaged  in  my  mind  before  God,  that  this  is  the 
right  way.  May  God  give  to  all  of  us  life,  and  the  enjoyment  of  him  in 
the  world  to  come.  Friedsam,  a  Nonentity." 


l82  CHRONICON    EPHRATENSE. 

to  await  the  result  from  God,  The  Prior  at  this  time  worked 
at  the  saw-mill,  for  all  the  Brethren  had  their  hands  full  with 
the  convent,  which  was  about  to  be  built.  But  he  had  been 
mortified  to  such  a  degree,  that  he  outdid  all  the  Brethren, 
and  by  these  m^ns  often  saved  himself  from  severe  judg- 
ment, wherefore  he  hoped,  although  in  vain,  that  he  would 
now  also  succeed.  The  Superintendent  once  visited  the 
supper-table  of  the  Brethren,  and  when  he  saw  him  stagger- 
ing towards  the  table  as  if  he  were  going  to  fall,  he  said  to 
him :  ' '  Do  not  mar  it,  there  is  something  good  in  it, ' '  For 
he  well  knew  that  the  Prior  intended  to  get  rid  of  his  life  in 
an  honest  way.  How  he  must  have  felt  to  see  his  darling 
child,  whom  he  had  so  tenderly  loved,  in  such  a  sorrowful 
state,  can  easily  be  conceived. 

Meanwhile  the  Brethren  began  to  awaken  and  to  compre- 
hend that  the  day  of  their  liberation  was  at  hand.  They 
entered  into  fellowship  with  those  two  Brethren;  all  of 
which  came  from  God,  for  in  a  short  time  they  had  the 
whole  Brotherhood  on  their  side,  *When  it  was  rumored 
that  the  Prior  had  rebelled  against  the  Superintendent,  the 
Brethren  began  to  revile  everything  he  had  done  when  in 
office.  It  has  already  been  mentioned  that  a  writing  had 
been  published  in  the  English  language  in  the  Settlement; 
this  was  burnt,  because  it  had  been  printed  by  his  order 
without  general  consent.  There  were  also  condemned  to 
the  flames  a  title  and  preface  which  he  had  written  for  the 
Superintendent's  printed  Theosophic  Epistles;  for  both  were 
offensive,  because  he  had  extolled  the  Superintendent  with- 
out measure  in  the  title,  and  had  rashly  said  in  the  preface 
that  most  mystical  books  were  not  worth  more  than  to  be 
burnt  afterwards;  however,  another  title  and  preface  were 
substituted.  The  Sisters  followed  this  example  and  burnt 
all  hymns  and  writings  they  had  which  were  composed  by 
him,  among  which  two  writings  especially  are  to  be  named, 
one,  "The  Life  of  a  Solitary,"  and  the  other,  "Rules 
and  Precepts  of  a  Soldier  of  Jesus  Christ,"  The  Brethren 
likewise  collected  everything  that  originated  with  him,  and 
delivered  it  to  a  Brother  to  have  it  burnt. 

This  was  a  heart-thrust  to  the  Prior,  and  now  it  became 


A    HISTORY   OF    EPHRATA.  1 83 

evident  that  he  had  his  greatness  only  throug-h  the  fellow- 
ship of  the  Brethren,  so  that  when  he  lost  this,  he  felt  so 
forsaken  that  he  was  seized  with  sickness.  It  is  stranee 
that  at  that  time  he  was  kept  prisoner  in  the  same  place 
where  the  Superintendent  shortly  before  had  undergone  the 
the  greatest  temptations  he  had  met  with  in  his  life; 
though  he  never  was  really  in  prison,  it  was  only  a  common 
saying.  But  when  it  was  noticed  that  some  Brethren  wanted 
to  carry  water  on  both  shoulders,  and  always  betrayed  to 
him  the  secrets  of  the  Brethren,  it  was  ordered  that  whoever 
should  visit  the  Prior  without  company,  such  a  one  should 
not  be  considered  a  Brother  any  longer.  Some  did  not  mind 
this,  and  these  afterwards  escaped  with  him  into  the  desert. 
Thereafter  two  Brethren  were  ordered  to  attend  him  in  his 
sickness,  and  then  the  whole  Brotherhood  clung  again  to 
the  Superintendent  as  the  man  who  under  God  was  the 
cause  of  their  conversion.  They  also  arranged  a  night- 
school  in  their  hall,  at  which  they  always  had  him  with, 
them,  which  the  Prior  in  his  spiritual  prison  could  hear 
to  his  great  grief  At  last,  when  the  Prior  became  aware 
that  the  loss  of  his  office  and  his  priestly  dignity  was  in 
store  for  him,  deep  repentance  took  hold  of  him  and  he  wept 
Esau's  tears  for  a  thing  which  he  had  once  possessed  in 
his  own  person,  and  which  to  all  eternity  could  not  be  his 
again.  Nevertheless,  he  took  forty  pounds  out  of  the  Breth- 
ren's treasury,  and  with  it  tried  to  bribe  the  Mother  of  the 
Sisters  to  intercede  for  him  with  the  Superintendent.  But 
the  Sisters  did  not  agree  about  this  money.  The  most  of 
them  declared  it  would  bring  some  misfortune,  and  should 
not  be  accepted.  But  the  Mother  took  it.  Her  intercession, 
however,  was  of  no  avail.  A  Brother  of  Zion  did  the  same; 
but  everything  was  in  vain.  The  good  Prior  would  have 
done  better  had  he  laid  down  his  office  forever,  because  he 
only  administered  it  in  selfishness;  it  could  only  aggra- 
vate his  fate.  When  he  saw  that  the  Superintendent  was 
firm  against  entreaties,  he  made  an  attempt  with  the  Breth- 
ren. He  appeared  before  them,  reduced  by  deep  grief  to  be 
more  like  an  incorporeal  spirit  than  a  human  being.  They 
were  just  assembled  in  writing-school.      He  said:    "  I  beg  of 


184  CHRONICON    EPHRATENSE. 

you  for  God's  sake,  Brethren,  receive  me  again,  for  I  cannot 
be  separated  from  you  in  time  and  eternity."  But  no  one 
had  an  answer  for  him,  for  everyone  understood  that  he 
wished  to  regain  his  office.  But  in  order  to  satisfy  his 
entreaties,  they  held  a  council  in  the  presence  of  the  Su- 
perintendent, in  which  it  was  agreed  that  he  should  leave 
the  Settlement  for  a  time,  and  manage  the  business  in  the 
fulling-mill.  The  Brotherhood  should  meanwhile  be  reformed 
and  as  soon  as  everything  stood  on  a  proper  footing  again  he 
should  have  the  choice,  either  to  again  live  with  them, 
though  only  as  a  common  Brother,  or  if  this  did  not  please 
him,  that  a  small  house  should  be  built  for  him  in  the  Settle- 
ment and  he  be  cared  for  there  as  long  as  he  lived.  When 
this  resolution  was  communicated  to  him,  he  by  no  means 
obje(fted,  but  promised  to  move  next  day  into  the  fulling-mill, 
and  was  greatly  rejoiced,  because  he  perceived  that  the  severe 
judgment,  which  was  the  result  of  his  administration,  would 
soon  reach  its  end.  But,  good  God!  it  was  a  short  joy,  for 
when  his  oldest  brother,  to  whose  advice  he  had  always  paid 
more  obedience  than  to  that  of  his  faithful  spiritual  Father, 
came  home  and  heard  the  resolve  of  his  brother,  he  said  to 
him:  "It  is  time  again  to  turn  to  a  hermit's  life;"  that  he 
should  escape  with  him  into  the  desert,  and  leave  misfortune 
to  the  Brethren;  they  would  not  carr}^  on  matters  for  any 
length  of  time,  for  they  had  not  intelligence  enough  to  con- 
duct a  household.  This  proposition  pleased  the  Prior,  there- 
fore he  left  the  Settlement  on  the  following  day,  September 
4th,  1745,  with  his  above-mentioned  brother  Jephune,  and 
another,  Timotheus  by  name,  and  moved  towards  the  wilder- 
ness, after  having  administered  the  office  of  Prior  among  the 
Brethren  for  not  much  longer  than  four  years.  They  fled  about 
400  English  miles,  towards  the  setting  of  the  sun,  as  if  some 
one  were  chasing  them,  for  justice  pursued  them  on  account 
of  the  spiritual  debts  which  they  had  contra6led  in  the  Settle- 
ment, until,  beyond  all  Christian  governments,  they  had 
reached  a  stream  which  runs  towards  the  Mississippi,  New 
River  by  name.  Here  they  settled,  in  the  midst  of  a  pack  of 
nothing  but  raggamuffins,  the  dregs  of  human  society,  who 


A    HISTORY   OF    EPHRATA.  1 85 

spent  their  time  in  mnrdering  wild  beasts.  These  they  had 
to  take  into  their  companionship  instead  of  the  Brethren  they 
had  left  behind.  But  how  incomprehensible,  O  Lord,  our 
God!  are  Thy  counsels,  for  those  who  dishonored  Thee  to 
stumble  and  fall,  because  they  followed  their  own  under- 
standing more  than  the  guidance  of  Thy  cross;  therefore 
they  were  despised;  but  Thou  who  scatteredst  Israel  wilt 
gather  it  again,  for  Thou  canst  not  repent  of  Thy  gifts  and 
calling;  Thou  wast  our  God  in  our  great  misery,  therefore 
build  us  up  again  and  mend  our  faults  for  we  are  Thy 
people  and  the  flock  of  Thy  pasture. 

It  was  necessary  to  give  a  clear  record  of  these  matters, 
because  nearly  everyone  had  the  suspicion  that  the  Superin- 
tendent had  persecuted  the  Prior  and  his  brothers;  and  no 
one  can  be  blamed  for  it,  because  many  in  the  Com- 
munity were  not  cognizant  of  the  condition  of  the  house- 
hold in  the  Settlement.  The  rock  of  offence^  and  the  stone  of 
stumbling  were  eredled  in  the  Settlement,  and  this  was  the 
cause  why  hypocrisy  did  not  thrive,  for  everyone's  secret  was 
brought  to  light. 

The  first  who  stumbled  over  this  rock  was  the  Superin- 
tendent himself.      But  his  trial  was  between  God  and  him- 

'Of  this  he  sings  in  the  large  hymn  book,  page  227,  thus: 

This  hardest  priest's  condition 

Scarce  hath  aught  to  deplore, 
Since  he's  God's  near  relation 
Such  things  he  must  endure: 
In  the  end 
Peace  is  sent 
E'en  to  those  despising 
Things  of  God's  devising. 

Such  task  to  me  is  hardest. 

Too  hard  for  words  to  tell, 
Which  Thou,  O  God,  demandest 
Of  me  to  learn  full  well ; 
That  e'en  they 
Who  to-day 
Treat  God  with  derision. 
May  have  his  salvation. 


l86  CHRONICON    EPHRATENSE. 

self,  and  therefore   all  the  more  weighty,  as  he  sings  in  a. 

hymn: 

"  Now  all  vexation  it  is  still, 

God,  he  himself  avenged  it; 
That  rock,  so  hard,  has  crushed  my  will 

Aud  all  to  pieces  broke  it ; 
Because  I  took  offense  thereat 

Which  no  one  else  escaped  had." 

To  his  successors,  however,  he  was  a  source  of  offence.  At 
least  it  appears  from  the  Superintendent's  testimony  that 
he  bore  this  condition  for  them,  and  most  likely  carried  it 
with  him  to  eternity,  where  only  such  hard  states  are 
resolved. 

Since  the  time  of  the  Superintendent's  flight  into  the  wil- 
derness where  Ephrata  now  stands,  which  happened  in 
Odlober,  1732,  to  the  flight  of  the  Prior  into  the  wilderness, 
which  happened  September  4th,  1745,  a  period  of  thirteen 
years  intervenes.      Let  this  be  the  end  of  this  chapter. 


CHAPTER  XXVI. 

The  Brotherhood  Recovers  Again  From  the  Various 
Tribulations  Caused  by  This  Separation.  New  Church- 
work  Takes  Place  in  Philadelphia,  Besides  an  Awaken- 
ing Among  the  English  People. 

While  the  vengeance  kindled  in  the  Brotherhood  of  Zion 
ferociously  raged,  it  looked  as  if  each  Brother  were  about  to 
turn  out  the  others,  and  as  if  no  deliverer  were  at  hand  who 
could  control  the  conflagration.  For  when  judgment  had 
driven  one  Brother  out  of  the  Settlement  it  soon  took  hold  of 
another,  so  that  even  the  oldest  Brethren  were  in  danger  of 
becoming  vi(?tims  of  vengeance.  As  soon  as  the  office  of 
Prior  had  become  vacant  by  the  departure  of  the  Prior, 
his  youngest  brother  Jotham  successfully  worked  himself 
into  the  position,  for  the  Eckerlins  had  the  delusion  that  the 
office  was  hereditary  in  their  family,  so  that  the  Prior  was 
once  heard  to  say:  "  The  Community  is  mine,"  to  which  his 
brother  Jotham  answered:  "Then  the  Brotherhood  belongs 
to  me,"  which  the  third,  Elimelech,  heard  and  replied:  "By 
God,  brothers,  both  of  you  are  mistaken,"  for  in  his  opinion 
both  belonged  to  him!  It  is  strange  that  men  who  were 
already  divorced  from  the  wife  of  the  world  were  still  thus 
extraordinarily  tempted  by  the  false  priest-spirit;  and  it  seems 
that  this  was  harder  to  overcome  than  the  attradlions  of  a 
mortal  wife.  Even  Aaron's  priesthood  availed  no  more  than 
for  the  reconciliation  of  Aaron's  murderous  church,  where- 
fore it  was  overthrown  when  the  true  Priest  appeared  from 
heaven.  Soon  after  Brother  Jotham  assumed  the  office  the 
spirits  of  judgment,  which  had  overthrown  his  Brother,  took 
possession  of  him  also,  for  he  began  arbitrary  reforms.  There 
were  several  Brethren  of  the  household  whom  he  would  have 
mustered  out  of  the  Settlement  if  the  Superintendent  had 
not  opposed  it.  He  also  had  various  plans  of  his  own,  and 
did  not  know  that  this  had  been  the  cause  of  his  brother's 
downfall.     The  Brethren,  however,  did  not  allow  him  to  get 

(187) 


l88  CHRONICON    EPHRATENSE. 

wann  in  his  seat  before  they  declared  against  him;  they  did 
not  want  again  to  have  an  Eckerlin  as  their  Prior;  they  wanted 
him  to  move  into  the  house  which  the  Eckerlins  had  in  the 
Settlement,  and  to  let  them  reform  the  Brotherhood;  after 
that  he  might  again  dwell  with  the  Brethren.  He,  however, 
did  not  wait  that  long,  for  in  the  winter  following  his  brother 
Jephune  came  for  him  and  took  him  to  the  New  River.  Thus 
all  the  Eckerlins  lost  their  right  in  the  inheritance  of  the 
lyord,  for  which  they  had  to  thank  their  carnal  connecflion 
alone,  which  had  helped  them  to  bring  everything,  even  the 
Superintendent,  under  their  sway.  But  the  scandal  of  this 
schism  spread  through  the  whole  country,  and  just  as  for- 
merly this  small  Community  had  by  its  harmony  brought 
ever}'thing  close  together  so  did  this  disunion  now  dissolve 
everything.  The  merchants  of  Philadelphia,  who  had  traded 
with  them,  were  displeased  at  this  loss.  They  had  expedled 
to  find  indulgence  for  their  worldly  life  from  these  supposed 
saints,  and  if  the  government  had  been  able  to  interfere  the 
affair  would  have  been  brought  before  the  courts;  but  the  sins 
were  not  against  the  government,  but  against  God,  Every- 
body wished  them  well,  for  it  was  hoped  they  would  discover 
a  nearer  road  to  the  kingdom  of  God  than  the  one  the  Soli- 
tary in  the  Settlement  thus  far  had  walked  in.  The  pious  of 
the  country  were  the  most  beguiled  by  this  deception  towards 
God;  the  friends  of  the  Separation  in  Germantown  were  all 
ready  to  follow  them,  but  were  prevented  by  the  subsequent 
Indian  war;  for  nothing  is  sweeter  in  the  world  than  to  again 
desert  God  after  having  lived  for  some  time  nearer  to  Him. 
It  is  this  that  does  more  harm  to  the  kingdom  of  heaven  than 
ten  Neros.  A  man  of  note  wrote  from  Frankford:  ' '  The  flight 
of  the  Eckerlins  into  the  wilderness  is  a  great  marvel,  let  me 
know  the  result  of  it."  And  now  a  pilgrimage  was  under- 
taken to  those  regions,  for  whoever  became  troubled  about  his 
salvation  took  refuge  with  them,  and  they  understood  how  to 
cure  him.  Others  hoped  to  find  out  some  of  the  sins  and  infa- 
mies which,  as  was  supposed,  were  carried  on  in  the  Settle- 
ment. A  famous  dodlor  was  most  likely  induced  thereby  to 
undertake  his  long  journey  to  them.  A  young  Brother  in 
the  Settlement,  Henry  Zinn  by  name,  also  longed  at  last  for 


A    HISTORY   OF   EPHRATA.  189 

such  a  life  of  license;  he  begged  the  Brethren  to  accompany 
him  thither,  and  promised  in  return  to  love  them  all  his  life 
long.  He  and  the  whole  family  of  Bingeman  were  there 
killed  by  the  Indians. 

When  judgment  blazed  so  fiercely  to  sift  the  Brotherhood 
in  Zion,  the  Superintendent  gave  his  assistance  to  the  same, 
as  a  test,  whether  their  work  were  of  God  or  not;  therefore 
he  said  he  would  not  desist  from  tearing  down,  so  long  as 
one  stone  was  yet  resting  on  the  other  in  the  household  of 
Zion.  And  because  he  knew  that  several  Brethren  were  but 
outwardly  captured  by  the  power  of  God's  testimony,  and 
that  they  did  not  internally  live  a  life  of  mortifying  their 
carnal  senses,  he  made  known  by  one  of  the  Brethren,  that 
whatever  Brother  were  inclined  to  leave  the  Settlement, 
should  at  once  make  use  of  his  liberty.  The  fence  was  thus 
completely  torn  down;  some  left  in  the  day  time,  others, 
secretly  at  night  ;  some  asked  for  their  wages,  others  de- 
manded again  what  they  had  contributed.  About  this  time 
the  printer  in  Germantown,  urged  by  a  hidden  authority, 
proclaimed  in  the  paper,  that  any  who  had  contributed  any- 
thing to  Ephrata,  should  make  application  for  it  at  that 
place,  and  it  would  be  restored.  Some  in  the  Sisters'  House 
also  took  their  leave,  and  followed  this  licentious  life,  which 
gave  rise  to  marriages  and  other  forbidden  deeds.  It  was 
observed  that  very  few  of  them  met  with  success.  This 
disorderly  crowd  of  people  turned  towards  the  New  River. 
Several  of  the  Community  also  followed  them,  for  there  they 
found  an  altar  erecSled  for  flesh  and  blood,  and  the  nun^ber  of 
disorderly  persons  increased  so  fast  among  these  Solitary  that 
they  sent  a  request  to  the  Settlement  not  to  send  any  more 
people  to  them.  Although  they  tried  to  establish  divine  ser- 
vice, they  could  not  accomplish  anything  with  people  who 
had  stepped  beyond  God  and  trodden  his  testimony  under 
their  feet.  At  last  they  were  dispersed  through  all  countries. 
The  last  who  left  the  Settlement  was  Beno,  and  therewith 
the  judgment  against  the  Brethren  ended.  When  about  100 
miles  distant  from  the  Settlement,  the  Spirit  told  him  to  stop, 
and  he  turned  back,  and  was  again  received  in  the  Settle- 
ment after  much  supplication.     He  ended  his  life  there. 


190  CHRONICON    EPHRATENSE. 

Thus  the  household  of  the  Brotherhood  in  Zion,  after  a 
short  but  lamentable  period  of  time  came  to  a  sorrowful 
end;  all  of  which  the  Superintendent  had  predicated.  It  is 
remarkable  that  by  this  schism  the  whole  was  divided  into 
three  parts,  according  to  the  three  principles,  for  some  fell 
into  possession  of  the  empire  of  the  outer  world,  and  again 
become  through  marriage,  citizens  of  it.  The  Eckerlins 
and  others  permitted  themselves  to  be  captured  by  the  dark 
magic,  and  consumed  their  time  in  judging  and  calumniat- 
ing their  innocent  Brethren,  from  whom  they  had  wickedly 
separated.  The  remnant  was  a  small,  poor  and  despised 
crowd.  The  Superintendent  remembered  this  business  at 
times  with  sadness,  and  said:  He  was  the  cause  of  this  mis- 
fortune, because  he  had  put  too  much  into  the  hands  of 
inexperienced  men,  and  if  he  had  not  been  too  weak  he 
might  have  prevented  it  all,  but  thus  he  had  exposed  him- 
self to  the  danger  of  falling.  The  Eckerlins  did  not  possess 
the  least  degree  of  learning  before  their  conversion,  but 
because  they  were  the  first  of  the  civil  world  who  joined 
the  Community,  they  revived  secular  life  therein,  tore  the 
Superintendent  away  from  the  supposed  holy  simplicity  of 
the  Mennonites,  and  invested  him  again  in  his  former  secular 
way  of  living.  And  as  they  endeavored  to  gain  his  favor 
by  various  aCls  of  goodness,  they  at  last  brought  him  under 
their  influence,  and  thereby  they  became  important  men. 
However,  after  they  had  left  the  Settlement,  and  the  Su- 
perintendent had  suffered  enough  for  the  good  he  had 
accejited  of  them  as  long  as  he  stood  under  their  sway,  he 
commenced  an  important  work,  namely,  to  deprive  them 
again  of  the  benefits  which  they  had  secured  through 
church-robbery,  and  again  to  withdraw  his  fellowship  from 
them,  for  he  was  one  of  the  magi  of  light  to  a  high  degree. 
At  this  time  he  was  always  to  be  seen  on  his  feet,  and  after 
he  was  done  with  his  work  in  the  spirit,  his  good  which 
they  had  taken  from  him,  returned  to  him,  and  there  was 
nothing  left  them  but  their  own  good;  and  because  they 
had  possessed  this  in  selfishness,  they  became  a  laughing- 
stock to  the  tempter  in  their  hermitage;  for  God  is  not 
opposed  to  himself.     Therefore  they  could  not  remain  there 


A    HISTORY   OF    EPHRATA.  I9I 

any  length  of  time,  bnt  returned  again  in  order  to  commit 
a  new  cliurch-robbery,  which  will  be  mentioned  at  the 
proper  place.  Besides  all  this,  it  must  be  said  to  their 
•credit,  that  they  did  a  great  deal  of  good  to  the  Brethren 
by  the  stridlness  of  their  rule  in  Zion,  and  that  those  who 
bore  their  yoke  in  patience  had  a  great  advantage  over 
others  in  subsequent  times. 

Of  the  reform  undertaken  in  the  Settlement  and  of  its  suc- 
cess, the  following  is  in  a  few  words  to  be  mentioned.  A 
Brother  of  Zion  visited  the  Superintendent  and  disclosed  to 
him  his  wish,  namely:  That  it  was  his  intention  to  renew 
his  covenant  with  God  by  a  repetition  of  his  baptism.  The 
Superintendent  agreed  to  his  request,  but  asked  him  to 
wait  yet  awhile,  as  he  expelled  some  more  work  of  the 
same  kind.  And  he  was  not  deceived,  for  on  the  follow- 
ing day  two  other  Brethren  came  to  the  Superintendent 
for  the  same  cause;  in  consequence  of  which  the  27th  day  of 
September,  1745,  was  chosen  for  this  festival,  on  which  day 
ten  Brethren  renewed  their  covenant  with  God  by  baptism, 
as  a  tribute  of  gratitude,  because  his  mercy  had  sustained 
them  in  their  adversities.  These  were  at  another  time  suc- 
ceeded by  fourteen  other  Brethren;  the  others  stood  back. 
The  Superintendent  himself  perfonned  the  a(5l,  and  gave  his 
sorely  wounded  heart  to  the  Brethren  who  had  been  spared 
by  the  sword.  After  baptism  the  customary  hair-cutting  was 
performed,  to  which  the  Superintendent  also  submitted;  the 
tonsure,  however,  was  omitted,  in  order  to  avoid  offence. 
The  following  day  a  breaking  of  bread  was  held  in  Zion,  at 
which  the  venerable  Sisters  were  also  present.  That  was  a 
day  of  great  joy,  since  not  only  those  expelled  from  Israel 
were  again  assembled  together,  but  also  because  the  Super- 
intendent was  again  installed  in  his  office,  after  having  been 
a  fugitive  for  one  year,  six  months,  and  one  day,  on  account 
of  his  wicked  son  Absalom,  during  which  time  he  had  to  flee 
out  of  one  house  into  another  in  the  Settlement.  O,  how 
blessed  he,  who  in  dark  days,  does  not  depart  from  the  guid- 
ance of  his  God,  and  does  not  take  offence  when  the  cup 
of  affli(?tion  is  filled  for  him!  Oh,  how  richly  does  God  reward 
all  those  who  have  been  steadfast  in  the  faith  even  unto  the 


192  CHRONICON    EPHRATENSE. 

sweating  of  blood!  This  edifying  a6l  of  the  Brethren  moved 
the  Sisters  so  that  all  of  them  were  re-baptized  by  the  Super- 
intendent in  two  days,  namely,  October  3d  and  15th,  1745. 
Afterwards  it  was  proposed,  that  in  memory  of  this  time,  this 
day  should  be  celebrated  every  year,  and  that  all  members 
of  the  Order  should  submit  to  re-baptism;  but  the  necessary 
harmony  was  wanting.  The  reader  can  see  from  this,  that 
re-baptism  was  rather  a  church-rite  in  the  Settlement,  than 
that  it  originated  in  hatred  towards  other  Communities. 
When  the  last  of  the  Brethren  were  baptized,  as  above 
mentioned,  another  breaking  of  bread  was  held  in  Zion, 
which  also  was  the  last  held  there;  it  lasted  till  two  o'clock 
after  midnight.  The  cause  of  its  long  duration  was  because 
there  still  lay  a  ban  upon  the  Brethren  which  the  Superin- 
tendent felt  in  his  spirit,  and  which  impelled  him  to  speak 
so  long  and  ardently,  until  three  Brethren  went  off",  there- 
upon the  bread-breaking  was  considered  as  blessed. 

Soon  another  just  as  important  work  presented  itself 
The  Brethren  represented  to  the  Superintendent  that  this 
convent  was  built  under  the  direction  of  the  Hckerlins,  and 
therefore,  these  would  have  a  right  over  them,  as  long  as 
they  lived  in  it.  Therefore  they  had  a  mind  to  leave  the 
hill  and  build  a  new  convent  near  him  in  the  plain,  to  which 
plan  he  gave  his  consent.  This  undertaking  produced  many 
changes  in  the  Settlement,  for  the  widowers  and  widows 
who  at  that  time  inhabited  th.e  convent  Kedar,  which 
belonged  to  the  Sisters,  made  room  there  for  the  Brethren 
and  moved  into  Zion,  which  the  Brethren  had  left  empty. 
The  22d  of  06lober,  1745,  was  the  memorable  day  on  which 
the  Brethren  moved  down  the  hill  out  of  their  convent  Zion, 
and  handed  this  over  to  the  Congregation  for  its  poor.  The 
first  Brethren  moved  into  Zion  in  October,  Anno  1738,  thir- 
teen in  number,  and  from  that  time  on  for  seven  years  the 
Brethren  had  lived  in  Zion.  The  rest  of  the  Brethren 
followed  them  August  13th,  1740,  as  has  already  been  men- 
tioned. September  21st,  1740,  they  held  there  the  first 
Night  Watches,  and  the  last  on  August  4th,  1745.  Since  the 
death  of  Brother  Agonius,  when  the  government  came 
completely  into  the  hands  of  the  Prior,  the  latter  had  ruled  four 


A    HISTORY   OF    EPHRATA.  I93 

years,  two  months  and  nineteen  days.  The  number  of  Breth- 
ren who  left  Zion  at  that  time  was  thirty-four.  On  December 
27th,  1745,  the  Brethren  commenced  to  abolish  their  Baby- 
lonian bell-trash;  they  sold  their  clocks  and  bells  to  the  Re- 
formed and  Lutheran  congregations  in  Lancaster,  but  tore 
down  the  spire  in  great  zeal.  And  because  it  became  known 
that  young  people  used  the  common  wash-house  at  night  for 
courting  purposes,  the  same  was  burnt  down.  At  this  time 
a  pretty  large  bell  arrived  in  Philadelphia  from  England, 
which  the  Eckerlins  were  said  to  have  ordered.  The  follow- 
ing was  inscribed  around  it:  Sub  Auspicio  Vh^i  Venera?idi 
Onesi?m  Societatis  Ephratensis  Praepositi.  Having  received 
intelligence  of  this  a  council  was  held  in  presence  of  the 
Superintendent,  which  resulted  very  unfavorably  to  the  bell, 
namely,  that  it  should  be  knocked  to  pieces  and  buried  in  the 
ground.  But  how  to  pa}'  for  it  nobody  could  tell,  for  its  cost 
was  ;!^8o.  The  next  morning  the  Superintendent  appeared 
again  in  the  council  and  said  he  had  considered  about  it. 
Because  the  Brethren  were  poor,  the  bell  should  be  pardoned, 
and  that  is  how  it  became  the  property  of  the  Lutheran 
church  in  Lancaster,  as  mentioned  above.  But  the  following 
incident  sounds  still  stranger.  The  Eckerlins  had  laid  out 
an  orchard  of  1,000  trees  near  their  convent.  The  Superin- 
tendent once  passed  by  it  with  several  Brethren,  and  the 
question  being  asked,  what  to  do  with  so  much  fruit,  one 
Brother  said:  "Cut  them  dovvm. "  The  Superintendent 
agreed  to  it,  for  he  had  received  the  charge  from  God  to  lay 
open  the  inner  man.  This  orchard,  therefore,  was  rooted  up 
during  the  night,  to  the  great  chagrin  of  the  whole  country; 
and  when  the  originators  announced  it  to  the  Superintendent, 
he  asked  them  whether  they  had  done  right?  But  they  could 
not  answer  him.  These  were  cases  of  judgment  such  as  are 
common  over  the  whole  world,  namely,  that  one  nation 
sweeps  away  the  other. 

After  the  buildinsf  of  a  new  convent  for  the  Brethren  was 
agreed  upon  in  the  council,  the  choice  of  the  place  became 
the  common  consideration,  and  this  fell  upon  a  fine  orchard, 
which  was  speedly  rooted  out.  But  after  a  considerable 
time  objections  were  raised  against  this  spot  by  the  Superin- 
o 


194  CHRONICON    EPHRATENSE. 

tendent,  and  they  looked  in  common  for  another.  The  Sn- 
perintendent  always  tried  to  have  it  near  the  Sisters'  convent^ 
but  the  Brethren  checked  him,  for  they  would  have  preferred 
to  have  a  high  mountain  separate  these  two  conve"nts.  At 
last  the  site  for  this  new  building  was  placed  so  near  the 
Sisters'  House,  that  conversation  could  be  carried  on  from 
one  to  the  other.  The  Brethren,  in  retaliation,  afterwards 
played  the  Superintendent  a  trick  ;  for  when  a  new  dwel- 
ling house  was  to  be  built  for  him,  they  sele6led  the  space 
between  the  Brethren's  and  the  Sisters'  convents,  at  which 
some  of  the  Sisters  were  not  well  pleased,  and  said  it  had 
exactly  the  appearance  as  if  the  Sisters  could  not  live  with- 
out the  Superintendent.  About  the  same  time  the  Mother, 
accompanied  by  some  of  the  oldest  Sisters,  most  likely  in 
company  with  the  Superintendent,  paid  a  visit  to  the  Breth- 
ren. It  was  a  very  edifying  and  blessed  one.  May  God 
recompense  them  on  the  day  of  judgment;  for  they  needed 
consolation,  especially  since  their  church-body  was  still 
bleeding  from  those  many  wounds  which  they  had  received 
in  their  strife  with  the  Prince  of  Wrath.  After  the  Night 
Watches  had  been  omitted  for  three  months  and  twenty  days, 
dating  from  the  Prior's  flight,  they  were  again  commenced 
December  24th,  1745,  by  the  Brethren  in  Kedar,  where  they 
lived  for  the  time  being,  and  December  25th  following,  a 
morning  and  evening  service  was  added. 
.  On  March  23d  the  office  which  Brother  Jethro  held  since 
the  time  when  the  Eckerlins  left,  was  again  taken  from  him 
and  given  to  another  Brother,  called  Jabez,  after  the  former 
had  been  in  charge  of  it  for  four  months.  There  were  always 
candidates  enough  whenever  the  Prior's  place  was  empty,  but 
as  soon  as  it  was  again  filled  the  Brethren  either  submitted  in 
blind  obedience,  as  they  had  done  to  the  Eckerlins,  or  they 
abstained  from  all  fellowship  with  him.  Therefore  the  post 
of  Prior  was  always  a  dangerous  one  ;  but  the  Superin- 
tendent had  learnt  to  sail  with  all  kinds  of  wind,  and  was 
careful  not  to  infuse  his  own  will  into  any  a6l.  During  the 
administration  of  this  Prior  the  building  of  the  convent  was 
commenced,  March  31st,  1746.  This  house  met  with  strange 
changes.   At  first  it  was  intended  as  a  wing  to  the  Zion  con- 


A    HISTORY    OF    EPHRATA.  I95 

vent,  large  enough  to  accommodate  about  100  Solitary.  The 
foundation  had  already  been  laid  for  this  purpose,  and  a  sur- 
prising mass  of  lumber  procured  for  it  by  the  Eckerlins,  all 
of  which  the  Brethren  made  use  of.  And  because  heaven 
was  again  open  for  the  poor  Brethren  their  work  progressed 
in  a  blessed  and  quick  manner,  especially  since  one  of  their 
Brethren,  Sealthiel,  was  an  experienced  carpenter.  The 
house  was  so  durably  joined  together  by  posts,  beams  and  joists 
that  you  will  hardly  find  its  equal  in  North  America.  All 
this  carpenter  work  was  finished  in  thirty -five  days.  On  May 
nth  it  was  raised,  which  took  three  days,  at  which  danger- 
ous task  Providence  took  care  of  the  work,  so  that  nobody 
was  hurt.  Then  they  resolved  to  build  a  chapel,  for  which 
the  remaining  timber  was  used.  They  raised  it  in  November, 
1746,  after  having  worked  at  it  for  five  weeks.  This  was  a 
stately  building,  contained  a  meeting-hall  for  the  Community, 
specially  ornamented  with  Gothic  letters,  besides  galleries  and 
halls  for  the  love-feasts.  After  these  extensive  buildings  had 
been  so  well  completed  under  the  blessing  of  God,  the  Breth- 
ren moved  into  their  new  convent,  called  Bethany,  where 
their  different  domiciles  were  distributed  to  them  by  lot. 

September  5th,  1746,  Brother  Jabez  again  lost  his  office, 
and  Brother  Jethro  was  installed  the  second  time;  and  this 
was  the  way  it  happened.  It  was  the  custom  of  the  other 
Priors  to  try  to  establish  themselves  firmly  in  their  office  by 
gaining  the  favor  of  the  Brethren;  he  on  the  contrary  never 
cultivated  any  fellowship  with  any  of  the  Brethren,  which 
indeed  was  one  cause  of  his  early  fall.  With  this  he  also  came 
into  too  close  intimacy  with  the  Superintendent,  whereby 
he  was  more  heavily  burdened  with  the  weight  of  his  spirit 
than  his  human  nature  could  bear.  For  some  time  it  ap- 
peared as  if  he  might  lose  his  senses;  wherefore  some  of  the 
Sisters  entreated  the  Superintendent  to  set  him  free,  lest  he 
might  break  down  under  his  hands.  But  the  Superintendent 
had  no  intention  to  do  so,  and  said  nobody  need  think  that 
the  Prior  had  lost  his  senses,  there  were  other  causes.  Yea, 
verily,  other  causes;  for  it  was  a  most  melancholy  wed- 
lock; the  Superintendent  was  too  great  and  too  small  for  the 
Prior,  so    that   he    could   neither  put   him    down,  nor   gain 


196  CHRONICON    EPHRATENSE. 

ascendancy  over  him.  Being  brought  into  such  a  wine  press, 
and  deprived  of  all  hope  of  living,  he  proposed  to  lay  down 
the  office.  "  But  the  Superintendent  soon  had  a  spiritual  in- 
timation of  this,  and  warned  him  to  take  care,  that  there  was 
danger  of  life  connected  with  it.  He,  nevertheless,  at  last 
was  brought  to  the  determination  by  these  temptations,  to 
pack  up  everything  belonging  to  the  vesture  of  a  Prior, 
which  had  been  handed  over  to  him,  and  with  it  to  pay 
a  visit  to  the  Superintendent.  He  then  represented  to 
him  in  a  proper  manner,  how  strange  a  life  he  had  led 
thus  far,  though  it  had  been  more  like  dying  than 
living;  that  after  close  inquiry  he  had  found  that  all  his 
misfortune  was  contained  in  this  dress,  therefore  he  de- 
sired to  return  it  to  him;  then  he  went  his  way.  After 
this  the  Superintendent  took  counsel  with  three  Brethren, 
and  these,  in  company  with  the  Superintendent,  communi- 
cated their  decision  to  the  Prior,  namely,  that  he  should  be 
freed  and  be  again  an  ordinary  Brother;  to  which  he  re- 
plied that  he  thanked  God  for  their  decision,  if  he  were 
but  permitted  to  remain  in  the  Settlement,  for  he  did  not 
know  whether  any  guilt  was  resting  on  him,  because  he  had 
had  a  hand  in  the  overthrow  of  the  Eckerlins.  After  these 
events  the  Superintendent  was  attacked  by  severe  sickness, 
which  almost  sent  him  to  eternity,  and  which  was  com- 
monly supposed  to  be  th&  consequence  of  the  dissension 
which  had  occurred  between  him  and  the  Prior.  When 
.able  to  go  out  again  he  summoned  him  into  the  new  Prior's 
dwelling,  and  after  he  had  talked  with  him  about  this  and 
that  concerning  his  release,  he  commended  him  to  God, 
and  then  turned  his  attention  to  the  new  Prior.  Thus  it 
happened  that  this  Brother,  after  having  enjoyed  this  dignity 
for  six  months,  became  an  ordinary  Brother.  This  was  the 
divine  comedy,  which  had  to  be  learned  with  such  pains  in 
the  Settlement,  namely,  that  you  must  learn  to  be  both  high 
and  low,  rich  and  poor,  etc.,  without  a  change  of  mind.  But 
the  hardest  for  him  was,  that  access  to  the  Superintendent's 
pers"on  was  prohibited  him  except  by  permission  of  the  new 
Prior;  and  because  the  new  Prior  stood  so  much  above  him 
lay  virtue  of  his  office,  he  endeavored  again  to  gain  the  fel- 


A    HISTORY   OF    EPHRATA.  1 9/ 

lowship  of  the  Superintendent.  For  that  purpose  he  com- 
posed a  hymn  about  the  virtues  of  his  spiritual  guide,  (to 
be  found  among  the  Brethren's  hymns,  and  commencing: 
"Come,  come'  soon  my  friend,"  etc. ,)  which,  after  having 
enclosed  it  in  a  letter,  he  sent  to  the  Superintendent  through 
the  above  mentioned  Prior.  It  produced  its  desired  effedl,  for 
when  the  Superintendent  read  it  to  the  latter,  and  the  flattery 
it  contained,  his  countenance  paled,  and  he  began  to  doubt 
whether  he  would  ever  master  his  office.  Some  time  after 
this  the  Superintendent  came  into  the  Brethren's  writing- 
school,  nodded  to  this  Brother,  led  him  aside,  addressed 
him  in  a  very  friendly  way,  said  that  he  had  received  his 
holy  remembrance  in  the  song,  and  that  he  would  stand  up 
for  him.  Thus  was  the  union  of  spirit  again  established 
between  him  and  the  Superintendent  and  he  advanced  to  a 
higher  school,  in  so  much  that  he  was  afterwards  freed  of 
all  subje(?tion  to  the  Prior,  and  entrusted  with  more  import- 
ant work.  It  is  yet  to  be  mentioned,  that  no  Prior  of  the 
Brethren  (with  exception  of  the  first)  was  ever  clothed  with, 
the  honors  of  priesthood;  the  Superintendent  himself  admin- 
istered the  mystery  of  the  altar  and  holy  baptism,  and  only 
permitted  a  Brother  to  have  a  hand  in  it  in  extraordinary 
cases. 

After  the  departure  of  the  Eckerlins,  an  awakening  took 
place  among  the  English  nation  in  the  region  of  French 
Creek  and  Brandywine,  in  Chester  county,  to  which  the  Set- 
tlement in  Ephrata  extended  its  hand.  Anno  1746,  the 
following  households  joined  the  Community,  namely,  Jere- 
miah Pearcol,  John  Derborough,  Job  Stretch,  etc. ,  likewise 
some  single  persons,  as:  Abel  Griflfyth,  Thomas  Peascify, 
David  Roger,  Israel  Seymour,  his  sister  Hannah  Hackly, 
and  Several  others.  Israel  Seymour,  his  sister,  and  Abel 
Griffyth  lived  in  the  Settlement  for  some  time,  but  because, 
according  to  their  allegations,  they  could  not  stand  the 
confined  way  of  living,  they  left  it  again.  Of  these  Israel 
Seymour  was  a  man  of  special  natural  gifts;  the  Su- 
perintendent, therefore,  baptized  him  again  after  he  had 
entered  the  Settlement,  and  ordained  him  to  service  among 
his  nation.      His  nation  afterwards  accepted  him  as  teacher, 


198  CHRONICON    EPHRATENSE. 

and  as  such,  in  companionship  with  the  Brethren,  he  held  a 
meeting  every  three  weeks  at  Bethany,  in  West  Nantmill. 
But  there  was  reason  to  believe  that  this  work  might  deliver 
him  into  the  hands  of  the  tempter,  because  he  was  still  a  nov- 
vice  and  rising,  as  the  end  proved.  He  soon  took  offence  at 
many  things  in  the  Settlement,  especially  at  the  person  of 
the  Superintendent.  The  Brethren,  therefore,  eredled  a  her- 
mitage for  him  at  the  above  mentioned  West  Nantmill,  for 
his  way  of  life  was  greatly  admired  by  his  people  and  he 
was  daily  overrun  with  various  visitors.  A  young  girl  among 
the  Sisters,  who  most  likely  had  found  little  pleasure  in  her 
convent,  moved  to  the  above  mentioned  Seymour,  in  his  her- 
mitage, under  pretence  of  learning  the  English  language  from 
him;  but  her  actual  desire  was  to  out  off  the  locks  of  this 
saint.  Another  visit  was  made  after  this  by  some  from  the  Set- 
tlement, to  see  these  people,  because  there  was  bitter  com- 
plaint against  their  teacher  in  all  the  houses,  that  he  could 
not  preach  so  forcibly  since  the  Sister  lived  with  him.  Then 
he  was  notified  by  authority  of  the  Community,  that  if  he 
wished  to  get  rid  of  the  Sister,  he  should  come  to  them,  they 
were  ready  to  extend  their  hands  to  him;  but  if  he  desired 
to  marr>-  her,  they  had  nothing  to  say  against  it.  The  Sab- 
bath following  he  came  to  the  Settlement  with  a  long  letter 
of  divorce,  which  he  had  read  to  her  in  both  languages  in 
presence  of  all  the  Solitary;  she  then  gave  her  assent  to 
everything,  and  promised  to  renounce  her  right  to  him  for- 
ever. Knowing  people  said:  "  Now  they  have  published 
their  eng-aofemeut. "  And  so  it  was,  for  the  next  week  their 
wedding  was  celebrated. 

A  married  life  thus  commenced  in  fraud  and  hypocrisy 
could  not  bear  good  fruit,  for  he  had  not  learnt  to  descend 
from  his  spiritual  height  and  priestly  dignity,  and  to  take  upon 
himself  the  burden  of  a  household.  And  she,  as  a  spiritual 
virgin,  w^as  not  accustomed  to  submit  to  a  man.  After  this  he 
left  the  service  of  the  Congregation  and  his  hermitage,  where 
the  tempter  had  mocked  him  with  false  sanctity,  and  the 
Brethren  ere6led  for  him  another  dwelling  house.  But  the 
tempter  did  not  rest.  He  breathed  into  him  very  suspicious 
thoughts  towards  the  Superintendent,  namely,  that  the  same 


A   HISTORY   OF    EPHRATA.  1 99 

liad  envied  him  his  gifts,  and  that  this  female,  therefore,  had 
been  made  use  of  to  bring  abont  his  fall.  All  this  caused 
him  to  lose  his  senses,  and  he  was  for  some  time  a  vi6lim  of 
madness.  For  all  this  he  had  to  thank  his  having  with 
nnwashed  hands  engaged  in  so  important  official  duties. 
After  he  had  regained  his  reason  he  engaged  in  such  cunning 
frauds  that  neither  magistrate  nor  jurist  could  get  behind  his 
artifices,  whereupon  he  left  the  country  and  fled  to  South 
Carolina.  From  that  time  on  nothing  was  heard  of  him  for 
fifteen  years,  until  at  last  a  letter  from  him  was  received  in 
the  Settlement,  in  which  he  gave  the  following  suspicious 
account  of  his  affairs.  He  had  not  expected  to  hear  anything 
of  the  Community  in  Ephrata  before  the  day  when  he  would 
have  to  appear  before  the  judgment  and  be  condemned  by 
them.  After  he  had  committed  all  kinds  of  wickedness  he  had 
added  the  folly  of  taking  part  in  the  Iroquois  war.  But  when 
in  battle  he  had  seen  men  and  horses  fall  down,  and  his  own 
horse  had  been  shot,  he  earnestly  prayed  to  God,  and  made  a 
vow  that  if  God  would  save  him  out  of  this  danger  he  would 
mend  his  life;  then,  after  vi(5lory  was  won,  he  had  retired  from 
service,  intending  to  return  to  his  Community  in  Pennsyl- 
vania, but  weakness  had  prevented  him  from  getting  further 
than  to  Little  River,  where  he  had  since  lived  as  a  settler. 
This  letter  was  followed  by  another.  Anno  1783,  signed  by 
him  and  more  than  forty  members  of  the  Congregation,  which 
shows  that  God  afterwards  made  use  of  him  to  build  up  an 
English  Congregation  according  to  the  plan  he  had  proje(?ted 
when  still  living  a  Solitary  in  the  Settlement.  And  since  he 
put  his  hand  to  the  plough  again,  according  to  his  vow,  and 
returned  to  his  former  faith,  the  preceding  narrative  will  not 
be  prejudicial  to  him,  for  the  ways  of  God  are  incompre- 
hensible, and  all  of  us  will  fall,  although  it  were  better  we 
fell  into  the  hands  of  God  than  into  the  judgment  of  the 
world. 

At  the  same  time  there  lived  in  Philadelphia  a  Pietist,  W. 
Y.  ^  by  name,  who  was  accustomed  to  ingratiate  himself  with 
the  pious  and  to  raise  money  by  all  kinds  of  frauds.  He  is 
said  to  have  done  the  same  in  Germany,  and  in  Gennantown 

1  [William  Young]. 


200  CHRONICON    EPHRATENSE. 

he  pradliced  the  same  with  the  Separatists.  This  man  wrote 
a  letter  to  the  Superintendent,  September  26th,  1746,  and 
requested  of  him  to  read  it  to  the  whole  Community.  The 
contents  of  the  letter  were,  that  he  had  bought  a  house 
for  /"soo,  but  that  he  still  needed  ^^40  or  ^50,  which  he 
requested  the  Community  to  lend  him.  Besides  this  he 
also  related  much  of  his  career,  which  had  already  com- 
menced in  Germany,  and  that  there  already  he  had  deter- 
mined to  become  a  Capuchin,  but  that  he  was  prevented 
from  carrying  out  this  holy  design.  He  thought  now  he 
might  attain  his  end  in  a  different  way,  for  after  having 
paid  for  the  house  he  had  bought,  he  intended  to  set  up 
therein  a  shop  for  his  wife,  and  then  to  set  out  for  Ephrata 
with  his  three  children,  and  by  these  means  to  escape  from 
his  captivity.  Two  Brethren  were  sent  to  him,  in  consequence 
of  this  request,  who  in  the  name  of  the  Community,  made 
the  following  known  to  him,  namely:  As  regards  the  money, 
they  could  not  assist  him  this  time,  but  in  regard  to  the 
separation  from  his  wife,  they  advised  him  to  desist  from  it, 
because  experience  had  taught  that  it  would  not  be  accom- 
plished. For  there  had  happened  in  Ephrata  not  a  few 
matrimonial  separations  in  times  past,  and  on  that  account 
letters  of  divorce  had  been  executed;  but  when  the  Ecker- 
lins  had  lost  the  management  of  affairs,  and  the  Superin- 
tendent had  again  assumed  it,  he  stopped  these  disorders, 
ordered  the  letters  of  divorce  to  be  burnt,  and  obliged  the 
married  couples  to  live  together  again.  This  unexpedled 
answer  greatly  disturbed  him.  But  nevertheless  he  sent 
another  letter  to  the  Superintendent  by  those  two  Brethren, 
in  which  he  renewed  his  request  for  £^0  or  /"so.  The  Su- 
perintendent, who,  according  to  the  do(5lrine  of  Jesus  Christ, 
"Give  unto  him  that  ask eth  of  you,"  could  not  easily  refuse 
anyone  who  applied  to  him,  at  last,  after  two  months,  procured 
the  money  for  him  as  a  loan.  The  Superintendent  hereby 
found  an  open  door  in  the  spirit  to  get  further  acquainted  with 
the  man  by  letter,  and  several  long  and  important  letters  were 
sent  to  him  at  the  time,  which  had  such  a  powerful  effedl 
that  he  submitted  to  baptism  in  Ephrata,  February  28th, 
1747.     While  still  standing  in   the  water   he  delivered  an. 


A    HISTORY   OF    EPHRATA.  20I 

address,  in  which  he  called  the  water,  trees,  etc. ,  to  witness 
that  he  had  betrothed  himself  to  Jesus  Christ.  And  because 
at  a  future  time  he  wickedly  broke  the  covenant  entered 
into  by  water,  it  is  to  be  believed  that  this  innocent  element 
will  bear  witness  against  him  on  that  day. 

But  the  baptism  did  not  bring  him  to  himself,  for  soon 
after  the  same  he  commenced  an  unnecessary  war  with  the 
friends  of  the  Separatists  in  Germantown,  and  drove  them 
into  sore  straits  by  means  of  the  Community;  he  always  took 
care  first  to  send  the  letters  which  he  wrote  to  them  to 
Ephrata  for  sandlion.  But  after  he  had  discovered  the  good 
nature  of  the  Community,  it  was  clearly  to  be  seen  that  the 
sole  motive  of  his  conversion  was  to  obtain  money.  Many 
people  pitied  the  Brethren  at  the  time,  that  they  had  been 
deceived  by  so  great  an  impostor;  but  they  did  not  under- 
stand the  guidance  of  God,  which  had  for  its  obje(5l  to  make 
manifest  the  innermost  depths  of  the  human  heart.  The 
next  year  he  again  demanded  £^o  to  pay  on  his  house. 
This  greatly  enraged  the  Brethren.  It  was  strongly  conjec- 
tured that  the  Superintendent  used  this  opportunity  to  reduce 
the  Brethren  to  their  blissful  state  of  poverty,  for  it  is  sure, 
that  from  that  time  on  many  refused  to  put  their  money  into 
the  treasury,  imder  the  pretence  that  they  could  themselves 
expend  it  more  profitably  on  the  poor.  However,  respe6l  for 
the  guidance  of  God  was  still  so  great  at  the  time  that  some 
Brethren  in  the  paper  mill  made  up  the  money  in  a  short 
time,  and  satisfied  him.  But  in  the  autumn  following  he 
bought  two  shoemakers  with  that  money,  the  trade  which  he 
followed,  and  permitted  the  Community  in  Ephrata  to  take 
care  of  the  debt  on  his  house.  Soon  another  letter  of  his 
arrived  in  the  Settlement,  in  which  he  again  wanted  to 
borrow  the  above  mentioned  ^30.  Everybody  now  saw 
quite  plainly  that  the  man  was  a  cheat;  the  Superintendent 
alone  did  not  allow  any  suspicion  against  him  to  enter  his 
mind,  for  he  stood  under  an  extraordinary  guidance,  totally  in 
opposition  to  the  general  doings  of  man;  and  he,  therefore, 
did  not  yield  until  the  wishes  of  the  man  were  in  this  case 
also  complied  with. 

This  man,  being  thus  thrown  into  the  lap  of  the  whole 


202  CHRONICON    EPHRATENSE. 

Community,  became  so  intoxicated  with  spiritual  affairs  that 
powers  of  inspiration  appeared;  for  once  in  a  letter  to  the 
Community  he  prophesied  of  the  awakening  in  Virginia, 
Mar}^land,  etc.  He  was,  besides,  possessed  of  such  an  acute 
feeling  that  he  could  tell  to  the  minute  when  Brethren 
arrived  in  Philadelphia,  and  usually  reprimanded  them  if 
they  did  not  at  once  report  to  him.  When  the  Superinten- 
dent became  aware  that  the  man  was  pregnant  with  priestly 
buffoonery,  he  felt  impelled  to  grant  him  full  fellowship, 
most  likely  in  order  to  bring  to  light  the  mystery  hidden  in 
the  man.  And  now  he  commenced  to  win  recruits  for  the 
•Community,  and  to  proclaim  himself  their  representative. 
For  this  purpose  he  demanded  for  himself  a  complete  suit  of 
a  Solitar}^  in  Ephrata,  as  also  for  his  daughter  the  garb  of  a 
spiritual  virgin,  and  all  of  the  finest  cotton,  which  was  also 
granted  to  him. 

In  general,  whenever  he  sent  such  new  recruits  to  the 
Settlement,  he  did  not  forget  to  mention  that  their  needs 
would  have  to  be  supplied,  and  thus  he  at  once  transmitted 
his  impudence  to  them  also.  The  first  one  recommended  by 
him  who  arrived  in  the  Settlement  was  the  wife  of  a  shoe- 
maker, John  Mayer.  She  was  baptized  0(?tober  i6th,  1747. 
In  the  year  1748  he  again  sent  two  single  Brethren,  Henry 
Sangmeister  and  Anthony  Hollenthal  by  name,  who  were 
baptized  on  the  very  same  day,  and  the  first  received  the 
name  Hzekiel.  John  Mayer  and  Peter  Schmidt  were  bap- 
tized on  April  9th,  1748.  Soon  after  he  also  brought  his 
sister  to  the  Sisters'  convent,  where  she  was  called  Seraphia. 

Here  I  have  to  introduce  several  things,  on  account  of  the 
order  of  time,  although  they  have  no  conne6lion  wnth  the 
-subjecft  itself.  There  lived  a  fallen  woman  in  the  Settlement, 
Blandina  by  name,  for  whose  conversion  they  had  good  hopes 
for  some  time,  but  when  she  was  accused  before  the  Superin- 
tendent of  attempting  to  seduce  young  Brethren,  of  which  he 
had  already  a  spiritual  monition,  the  spirit  flamed  up  in  him 
so  violently  that  she  had  to  quit  the  Settlement  at  once, 
although  the  house-fathers  offered  to  go  bail  for  her  condu6l. 
Because  the  house  which  formerly  had  been  the  residence  of 
the  Eckerlins  was  under  suspicion  of  similar  disorders,  it  was, 


A    HISTORY   OF   EPHRATA.  203 

by  common  counsel,  torn  down  and  cut  up  for  fire-wood. 
Meanwhile  a  love-feast  and  breaking  of  bread  was  announced 
to  be  held  in  Philadelphia  at  the  house  of  the  before  men- 
tioned W.  Y. ,  to  which  the  Superintendent  went  with  twelve 
Solitary  Brethren  and  Sisters,  June  2d,  1747.  This  love-feast 
was  kept  at  the  expense  of  the  Community,  and  cost  them 
a  great  deal,  for  not  only  flour,  butter,  and  whatever  else 
belongs  to  it  had  to  be  sent  from  the  Settlement,  but  all  the 
necessary  tinware,  window-curtains,  tables,  etc.,  were  also 
bought  on  account  of  the  Community,  which  amounted  to 
a  large  sum  of  money,  since  the  tables  alone  cost  ^10.  I 
observed  that  during  this  whole  joiirney  the  Superintendent 
stood  entirely  under  the  influence  of  this  man.  Thus  he  would 
not  permit  the  poor  Sisters  to  drink  water  on  the  way,  merely 
because  the  same  had  written  to  him  he  should  take  care  that 
the  Sisters  did  not  suffer  any  injury  from  drinking  too  much 
water  on  the  journey.  And  when  after  the  festival  was  over 
everyone  prepared  for  the  journey  home,  he  requested  the  Su- 
perintendent to  stay  yet  another  day,  which  had  to  be  done, 
notwithstanding  it  was  hard  for  the  company  to  be  confined  for 
a  whole  day  and  in  such  hot  weather,  in  so  small  a  place. 
On  this  journey  the  powers  of  eternity  manifested  them- 
selves anew  through  the  person  of  the  Superintendent. 
When  entering  the  city,  the  concourse  of  people  was  very 
-great;  for  just  at  the  time  when  the  whole  country  hoped 
the  Community  would  go  to  ruin,  he  unexpe6ledly  appeared 
in  Philadelphia.  Moreover  his  people  were  better  drilled  in 
the  rules  of  a  Solitary  life  than  ever  the  royal  troops  under- 
stood their-  military  exercises;  they  all  appeared  in  white 
dresses  of  most  scrupulous  cleanness.  And  although  it 
could  be  seen  from  their  lean  and  pale  faces  that  they  lived 
in  a  region  where  they  had  to  suffer  much  for  the  sake  of 
the  kingdom  of  God,  they  understood  to  hide  their  affli6lions 
so  well  under  the  mask  of  a  serene  countenance,  that  no 
one  could  read  on  their  foreheads  what  transpired  in  their 
hearts.  When  they  entered  the  house  so  great  a  number  of 
people  followed  that  if  a  stop  had  not  been  put  to  it  the 
house  could  not  have  held  them  all.  And  when  they  com- 
menced   to   sing   in    the   house,  you  could  see  through  the 


204  CHRONICON    EPHRATENSE. 

windows  that  people  were  sitting  on  all  the  roofs.  I  almost 
forgot  to  niejition,  that  as  the  visitors  crossed  "a  street  in 
Philadelphia  an  Irish  woman  followed  the  people  and  said: 
"These  persons  should  be  left  in  peace,  because  she  knew 
them  well;  they  were  holy  persons;"  for  she  had  for  a  time 
led  a  stric-l  life  as  a  Sister  in  the  Settlement,  but  was  now 
fallen  off  When  the  Brethren  heard  of  it  they  sent  after 
her,  whether  she  would  not  like  to  be  saved  again  out  of  the 
snares  of  Satan;  but  she  sent  word  to  them  that  she  knew 
very  well  that  the  way  of  the  Brethren  was  the  right  one, 
but  she  would  not  dare  again  to  appear  before  their  eyes. 

After  the  visit  at  the  above  mentioned  house  and  to  the 
other  friends  in  Philadelphia  had,  through  God's  assistance, 
found  a  blessed  end,  preparations  for  the  homeward  journey 
were  made,  although  various  other  church-work  was  yet  done. 
On  the  journey  he  visited  his  old  friend  Conrad  Matthei,  not 
far  from  Germantown.  He  alone  was  left  of  a  venerable 
society,  which  the  celebrated  John  Kelpius  had  founded, 
which,  after  his  death,  however,  was  again  scattered,  as  has 
been  mentioned.  At  this  visit,  when  they  embraced  each 
other,  a  difference  which  had  existed  between  their  spirits, 
was  removed.  They  had  formerly  been  good  friends;  but  after 
the  Superintendent  had  permitted  himself  to  be  instrumental 
in  this  new  awakening  in  Conestoga,  a  separation  of  their 
spirits'took  place,  which  was  healed  again  by  this  visit,  as  just 
mentioned.  Therefore  he  wrote  a  favorable  letter  to  him  as 
soon  as  he  returned  home  and  likewise  exhorted  John  Wiister, 
in  Philadelphia,  who  was  also  his  benefadlor,  not  to  with- 
draw his  hands  from  him.  This  journey  was  one  of  the  most 
important  the  Superintendent  ever  undertook,  on  account  of 
God's  mighty  presence.  It  was  executed  only  through  the 
power  of  the  spirit,  for  the  meagre  manner  of  living  had 
crushed  nature  in  such  a  way  that  without  spiritual  assistance 
the  journey  could  hardly  have  been  performed.  Therefore, 
whenever  he  saw  their  spirits  yield  to  the  weakness  of 
nature,  he  used  to  scold  them  until  they  were  revived  again. 

During  the  whole  of  the  visit  the  Superintendent  was. 
entirely  beyond  the  realm  of  sense  and  took  little  care  of  his. 
outward  life,  or  of  the  weakness  of  his  companions,  especially 


A    HISTORY   OF    EPHRATA.  205 

those  of  the  females,  who  were  already  quite  faint  on  account 
of  previous  severe  exercises.  When  in  hopes  that  they 
would  soon  reach  the  Settlement  they  were  obliged  to  turn 
off  from  the  road  and  go  to  West  Nantmill,  to  the  English 
congregation  there,  where  a  love-feast  was  held  with  the 
above-mentioned  Israel  Seymour.  The  visitors  arrived  at 
night,  but  the  love-feast  lasted  till  midnight,  because  the 
Superintendent  talked  much  with  them  through  an  inter- 
preter of  the  falling  and  rising  again  of  man.  The  spirit 
pervaded  his  human  nature  to  such  an  extent  that  he  knew 
very  little  of  fatigue.  Early  the  next  morning,  the  visitors 
started  for  the  Settlement.  This  whole  journey  was  made 
without  the  help  of  any  creature. 

On  May  i8th,  1748,  a  large  number  again  visited  the  above 
mentioned  W.  Y.  in  Philadelphia,  on  account  of  a  love-feast, 
which  was  held  on  the  following  2 2d  of  May,  the  management 
of  which  the  Superintendent  put  into  the  hands  of  a  Brother, 
Jabez   by  name.      By  means  of  such  movements  this  good 
man  got  so  much  to  do  that  he  at  last  imposed  his  whole 
household  upon    the   community;  for  w;henever  he  was    in 
want  of  anything  for  his  household  he,  without  hesitation, 
applied  for  it,  and  he  was  mostly  satisfied.      Therefore  every- 
thing had  to  be  provided  for  him,  flour,  butter,  flax,  linen, 
bed  sheets,  table  covers,  etc.     At  last  he  made  the  attempt  to 
put  even  his  debts,  amounting  to  ;^200,  'on  the  Brethren  in 
Bethany.     He  wrote  to  the  Superintendent  that  it  was  impos- 
sible for  him,  loaded  as  he  was  with  his  debts,  to  assist  at  the 
spiritual  building  up  of  the  church,  and  asked  to  be  entirely 
freed  from  them.     After  the  Superintendent  had  read  this 
letter  to  the  Brethren,  a  very  important  work  was   the  con-' 
sequence,  for  they  declared  this  demand  of  the  man  to  be  the 
greatest  injustice.      But    the    Superintendent   pressed    them 
very  hard  to  grant  it,  so  that  they  at  last  perceived  that  this 
man  was  sent  to  them  for  their  humiliation.     They  finally 
held    a    council    about    the   debt,    and   it   was    resolved    to 
request  a  merchant  in  Philadelphia  to  advance  the  sum  to 
them.      Because  the  Brethren  had  thus  humbled  themselves 
under  God's  decree,  the  game  w^as  wonderfully  turned;  for 
on  August  9th,.  1 748,  three  Brethren,  namely,  lyamech,  Jethro 


206  CHRONICON    EPHRATENSE. 

and  Gideon,  were  sent  to  him  in  the  name  of  the  Commnnity 
with  the  order  to  take  his  household  again  upon  his  own 
shoulders.  Of  these  Brother  Jethro  spoke  to  him  thus: 
"We  came  to  you  in  the  name  of  the  Community  at 
Ephrata,  to  make  known  to  you  that  we  are  done  with  your 
household;  for  we  have  no  more  money  in  hand  wherewith 
to  manage  it  any  longer.  Therefore  we  advise  you  to  attend 
to  your  household  affairs  yourself,  and  be  responsible  for 
them  and  leave  us.  For  we  are  not  able  to  do  this  for.  you, 
because  we  live  not  for  such  purposes;  for  being  an  outcast 
people,  the  thing  you  ask  us  to  do  for  you,  ought  to  be  done 
for  us."  To  make  it  quite  sure,  and  prevent  him  from  abus- 
ing the  goodness  of  the  Superintendent  in  the  future,  he 
handed  him  a  short  letter  from  the  same,  which  was  couched 
in  sharp  language. 

This  aroused  the  original  evil  disposition  of  the  man;  and 
because  an  evil  will  was  stirred  in  him  he  began  to  turn  all 
the  good  he  had  enjoyed  from  the  Community  into  evil.  For 
instance,  since  the  Community  had  an  account  of  ^123 
against  him  he  brought  in  a  bill  of  the  same  amount  for 
losses  he  had  sustained  during  the  time  of  his  conne(ftion 
with  the  Community,  which  losses  he  chiefly  attributed  to 
his  inability  to  attend  the  weekly  markets  in  Philadelphia, 
on  account  of  the  Sabbath.  Many  to  whom  he  formerly  had 
given  great  offence,  because  of  the  support  received  from 
Ephrata,  were  reconciled  again  and  were  seen  with  him.  But 
because  none  in  the  temporal  world  can  live  up  to  the  princi- 
ple of  wrath  all  the  time,  he  also  turned  back  on  himself  after 
he  had  foamed  forth  all  his  badness  against  the  Community. 
Accordingly  he  wrote  to  the  Superintendent,  and  accused 
himself  of  having  offended  the  children  of  God,  but  at  the 
same  time  petitioned  to  have  his  debt  of  ^123  cancelled,  in 
order  that  after  his  death  his  children  might  not  be  held 
responsible.  This  was  granted  him.  These  are  about  the  most 
important  fa6ls  conne(5led  with  this  man.  He  at  last  tore 
loose  again  from  the  fraternal  bond  of  the  Brethren,  and 
because  by  his  adlions  he  extinguished  the  few  sparks  of  his 
conscience;  it  can  be  said  with  certainty  that  he  was  a  perfe(?t 


A    HISTORY   OF    EPHRATA.  20/ 

Atheist,  ^  namely,  such  an  one  as  trod  under  foot  the  house- 
hold of  Jesus  Christ.  ^ 

The  covenant,  nevertheless,  which  was  made  by  him  in 
the  water  will  rise  up  against  him  on  the  last  day,  and  witness 

^The  whole  history  of  this  man  shows  under  what  a  high  guidance  the 
Superintendent  must  have  stood  at  the  time.  He  may  have  known  all  his 
frauds,  for  so  much  intelligence  he  still  possessed;  but  it  was  not  permitted 
him  to  see  into  the  future.  Everything  that  happened  to  him  he  accepted 
as  coming  from  God,  without  his  own  choosing,  and  if  his  reasoning  thus 
made  a  fool  of  him,  his  successors  were  put  to  the  same  test.  In  proof  of 
it  let  us  cite  a  few  incidents.  Once  a  beggar  and  his  wife  were  brought 
before  him,  who  desired  to  be  baptized  and  received  into  the  Settlement ; 
herein  he  did  not  acft  according  to  human  understanding,  for  counsel  was 
soon  taken  upon  it  as  a  very  important  matter.  All  the  Solitary  agreed  not  fo 
receive  them,  and  represented  to  the  Superintendent  that  they  were  already 
so  burdened  with  so  many  people  who  could  not  support  themselves,  that 
no  honest  person  would  in  the  future  like  to  have  anything  to  do  with 
them.  But  the  Superintendent  asked  them  whence  they  had  the  right  to 
close  the  door  against  the  poor?  Had  he  done  like  them,  and  not  given  his 
possessions  to  the  Community,  Ephrata  would  never  have  been  built,  and 
none  of  them  would  be  present  here.  Thus  he  compelled  them  through 
the  strength  of  God  to  assent  and  to  admit  these  people,  and  then  author- 
ized a  Brother  to  perform  the  rite.  But  what  a  wonder!  As  soon  as  these 
people  had  done  their  work,  and  the  Solitary  thus  been  humbled,  the  angel 
of  judgment  pursued  them  and  they  decamped  without  waiting  for  bap- 
tism. O,  how  blessed  is  the  man  who  puts  his  trust  in  God  and  lets  his 
goodness  rule  over  him!  He,  indeed,  experiences  how  faithfully  God  takes 
care  of  his  own. 

Another  incident,  similar  to  this,  happened  some  time  later.  Two  other 
married  people  came,  not  much  better  than  the  former,  and  brought  the 
same  request.  But  in  this  case  the  Superintendent  met  with  such  strenuous 
opposition  that  he  became  helpless.  At  last  he  left  it  to  the  choice  of  these 
people  to  live  in  the  Settlement  without  being  baptized,  or  to  receive  bap- 
tism and  go  their  way  again.  When  they  chose  the  former,  he  became 
convinced  that  baptism  was  not  their  true  motive,  and  he  let  them  go  their 
way. 

'About  the  year  1782  he  made  a  new  attempt  at  intercourse  with  his 
former  Brethren,  for  it  cannot  well  be  believed  that  he  was  fixed  in  his 
opinions;  but  perhaps,  if  he  had  obtained  their  consent  it  would  have  been 
some  relief  to  him  in  his  doubtful  condition.  He  sent  a  letter  of  fifty  sheets 
to  the  Settlement,  in  which  he  scoffingly  spoke  of  their  household  and  ridi- 
culed all  the  methods  which  they  used  to  conquer  the  natural  life.  And 
that  was  no  wonder,  for  since  he  had  again  put  the  old  man  on  the  throne, 
these  things  were  of  no  use  to  him.  On  the  contrary  he  said,  Nature  was 
able  to  bring  happiness  ;  although  a  fall  had  occurred,  this  did  not  matter 
much,  and  a  proper  civil  government  could  mend  this.     He  offered  to  live 


2o8 


CHRONICON    EPHRATENSE. 


against  him,  and  it  will  fall  heavily  upon  him  to  have  licked 
the  thorns.  Those  people  whom  he  had  brought  to  the 
Community  also  left  again,  and  thus  nothing  of  his  work 
remains. 

in  the  Settlement  awhile.  When  this  letter  was  published,  the  opinion  was 
expressed  that,  according  to  the  Apostle's  teachings,  such  people  should 
not  be  admitted  into  the  houses.  When  this  was  made  known  to  him,  he 
thought  that  they  were  afraid  of  being  seduced,  and  gave  up  his  visit.  His 
death  occurred  in  1785. 


CHAPTER  XXVII. 

Thk  Mills  op  the  Solitary  are  Destroyed  by  Fire;  a 
Book  of  Martyrs  is  Printed  for  the  Mennonites;  the 
Domestic  Household  Undertakes  a  Reform  with  the 
Help  of  the  Solitary;  and  a  Nursery  is  Established- 
TO  lyEAD  Boys  to  a  Spiritual  Life. 

Before  I  take  in  hand  this  singular  event,  I  must  make 
mention  of  the  household  of  the  Brethren  in  Zion,  as  it 
existed  at  the  time  before  the  mill  was  bought.  I  men- 
tioned above  that  at  the  foundation  of  this  Order,  the 
Brethren,  without  exception,  had  dedicated  themselves  to 
the  service  of  God  and  the  Community,  and  without  expec- 
tation of  any  compensation,  which  at  first  was  a  means  of 
supporting  them  in  their  poverty,  since  at  that  time  they  had 
their  support  mostly  from  the  offerings  of  the  Community. 
But  when  these  offerings  began  to  be  neglecSled,  the  Breth- 
ren fell  into  unbelief  and  bought  the  mill  imder  the  pre- 
tence that  they  had  no  need  to  live  by  the  grace  of  other 
people.  It  is  rightly  maintained  that  this  mill  laid  the 
foundation  of  their  worldly  household,  as  described  above. 
The  same,  moreover,  could  never  be  brought  under  the 
dominion  of  the  spirit  which  ruled  in  Ephrata;  accordingly 
many  Brethren  turned  towards  the  mill  whenever  they 
wished  to  escape  the  discipline  of  the  Holy  Spirit,  which 
still  was  at  the  helm  in  the  Settlement;  since,  besides  hard 
work,  they  had  the  advantage  also  of  being  able  to  live  their 
natural  life,  by  which,  however,  they  at  last  trifled  away 
their  holy  calling  and  ran  into  the  arms  of  the  world. 

Shortly  before  the  mill  burnt  down  the  Mennonites  in 
Pennsylvania  agreed  that  their  great  Book  of  Martyrs,  which 
was  printed  in  the  Dutch  language,  should  be  translated 
and  printed  in  German.  No  one  in  the  whole  country  was 
considered  better  able  to  do  this  than  the  Brotherhood  in 
Ephrata,  especially  since  they  possessed  a  new  printing  press 
and  a  paper-mill,  and  moreover  were  able  to  put  a  sufficient 
p  ( 209  ) 


2IO  CHRONICON   EPHRATENSE. 

number  of  hands  to  work.  The  contrail  was  very  advan- 
tageous for  the  above-mentioned  Mennonites,  for  it  was  agreed 
on  both  sides  that  the  Brethren  should  translate  and  print 
the  book,  but  the  Mennonites  should  afterwards  have  liberty 
to  buy  or  not  to  buy.  But  as  soon  as  this  compadl  became 
known  it  was  everywhere  feared  that  the  good  Brethren 
might  gather  mammon  for  themselves;  they  even  received  let- 
lers  of  warning  from  friends  in  Gennany  on  that  account.  But 
the  good  God  had  other  designs  which  even  the  Brethren 
were  not  aware  Qf  until  they  were  so  far  involved  in  the  work 
that  they  were  unable  to  withdraw.  The  Superintendent, 
who  was  the  instigator  of  this  work,  never  allowed  a  suspen- 
sion of  work  or  carnal  rest  in  the  Settlement,  and  therefore 
seized  every  opportunity  to  keep  all  those  who  were  under  his 
control  in  perpetual  motion,  so  that  no  one  might  ever  feel  at 
home  again  in  this  life,  and  so  forget  the  consolation  from 
above,  which  purpose  this  Book  of  Martyrs  excellently  served, 
as  will  be  told  in  its  place. 

On  September  5th,  1747,  which  was  a  Sabbath,  the  fol- 
lowing important  circumstance  happened.  When,  according 
to  custom,  the  Brethren  after  supper  on  that  day  had  allotted 
the  work  for  the  week  in  presence  of  the  Superintendent, 
and  had  ordered  that  these  Brethren  should  work  at  the 
printing  press,  others  in  the  book-bindery,  several  in  the 
paper-mill  and  flour-mill,  and  others  again  at  shoemaking, 
etc,  the  Superintendent  spoke  these  weighty  words  in  con- 
clusion: "I  now  withdraw  again  from  all  that  has  been 
done,  and  leave  it  to  God,  in  order  to  see  what  kind  of  a  trial 
will  come  to  me  through  this  whole  affair.  For  as  yet  I  have 
no  proof  at  hand  by  which  I  could  know  that  God  approves 
of  it,"  etc.  But  when  every  person  in  the  Settlement  was 
wrapped  in  the  first  sleep,  and  the  millers  were  going  to  the 
work  assigned  them,  on  their  way  they  saw  the  mill  all  in 
flames.  They,  therefore,  gave  the  necessary  alarm  in  the 
whole  Settlement.  Everybody,  Brethren  as  well  as  Sisters, 
ran  to  the  fire  in  one  of  the  coldest  nights  of  the  whole  winter, 
and  each  one  strove  to  be  the  first  to  quench  the  flames.  But 
careful  examination  showed  that  all  labor  would  be  in  vain, 
therefore  they  did  not  make  the  attempt.     Finally  it  was 


A   HISTORY   OF   EPHRATA.  2!  1 1 

tried,  not  without  danger  to  life,  to  extinguish  a  wall  of 
burning  logs;  and  thus  an  advantage  was' gained,  and  the  fire 
kept  within  its  bounds,  so  that  the  saw-mill  (which  had  already- 
commenced  to  burn)  and  the  paper-mill,  which  stood  without 
the  above-mentioned  wall  of  wood,  were  saved  from  being 
burnt.  ^  Many  suspecfted  envious  persons  of  having  caused 
it,  but  careful  examination  showed  that  the  fire  originated  at 
the  fulling-press.  Within  four  hours  in  this  fatal  night,  the 
whole  flour-mill  with  three  stones  and  a  great  quantity  of 
wheat  were  consumed;  a  skillfully  built  oil-mill,  with  stones 
the  like  of  which  none  before  existed  in  America,  besides  a 
large  store  of  oil,  and  above  500  bushels  of  flaxseed.  A  com- 
plete fulling-mill  with  all  that  belongs  to  it. 

Thus  did  the  fire,  with  God's  permission,  make  an  end  of 
all  the  mammon  which  the  Eckerlins  by  their  flaying,  scrap- 
ing and  miserly  condudl  had  gathered  in  the  former  household. 
The  old-time  confidence  in  God  was  sought  to  be  gained 
again,  for  the  most  of  the  Solitary  remembered  quite  well 
how  they  formerly  had  often  worked  in  the  bakery  for  a  long 
time,  the  supply  being  wonderfully  increased  without  human 
help.  Here  the  Superintendent  again  began  to  appeal  to 
God,  who  had  imposed  such  burdens  on  him;  for  all  the  sup- 
ply of  bread  in  the  Settlement  was  only  enough  to  last  for 
eight  days.  This  moved  the  Fathers  of  the  Community  to 
hold  a  conference  among  themselves,  in  which  one  addressed 
the  Community  in  the  following  way:  "You,  Brethren, 
what  is  to  be  advised  in  the  matter  ?  You  all  know  that  the 
mill  of  the  Brethren  and  all  its  contents  have  been  turned  into 
ashes,  and  in  addition  that  the  bake-house  in  Ephrata,  from 

1  Although  this  mill  was  the  cause  of  the  Solitary  Brethren  engaging  in  all 
kinds  of  worldly  pursuits,  in  oppositon  to  their  heavenly  calling,  it  never- 
theless must  be  acknowledged  that  it  was  of  great  benefit  to  the  house- 
hold, for  the  poor  Solitary  have  obtained  their  bread  by  it  now  for  nearly 
fifty  years.  Therefore  it  is  to  be  supposed  that  it  had  little  favor  to  expe6l 
from  the  world-spirit  and  from  the  people  who  belong  to  it.  This  is 
proved  not  only  by  the  conflagration  of  that  time,  but  by  the  fadl  that 
after  this  mill  had  been  rebuilt,  in  the  year  1784,  envious  people  dared  to 
burn  it  down  again,  and  to  start  the  fire  in  a  place  which  was  overfilled  with 
combustible  material,  occasioning  a  terrible  conflagration,  which,  however, 
was  early  discovered  and  extinguished. 


212  CHRONICON    EPHRATENSE. 

which  eighty  Solitary  Brethren  and  Sisters  obtained  their 
sustenance,  is  entirely  empty.  It  would  be  very  well  if  we 
would  agree  among  ourselves  to  retrieve  this  loss."  This 
speech  opened  their  hearts  so  that  every  house-father  will- 
ingly sacrificed  all  he  had  that  was  not  needed  for  his  own 
household  for  the  service  of  the  Solitary.  And  because  all 
this  proved  insufficient  they  bought  of  their  neighbors  so 
much  besides  as  they  considered  necessary  until  the  mill 
should  again  be  rebuilt.  May  God  recompense  them  on  the 
day  of  judgment. 

But  this  was  not  the  end  of  their  goodiiess.  For  after  a 
consultation  had  been  held  about  the  matter,  the  whole 
Community  offered  to  assist  in  every  way  to  rebuild  the 
mill  for  the  Solitary  Brethren.  This  was  a  wished-for 
opportunity  for  the  Superintendent,  since  it  had  been  his 
desire  long  ago  to  see  the  house-fathers  have  an  interest  in 
the  mill,  because  it  had  thus  far  had  the  name  of  being  the 
property  of  the  Solitar}'  Brethren,  on  which  account  he  was 
afraid  the  Sisters  might  some  day  fall  short.  The  rebuild- 
ing of  the  mill  was,  therefore,  commenced  with  great  energy 
by  the  Community  and  the  Solitary  Brethren  during  the 
coldest  season  of  the  year,  so  that  already  six  weeks  after 
the  fire  one  set  of  stones  was  again  in  operation.  I  must 
not  forget  to  mention  at  this  place  how  remarkably  God 
moved  the  hearts  of  the  neighbors,  so  that  everyone,  accord- 
ing to  his  ability,  contributed  wood  or  helped  with  his  team. 
And  because  these  people  were  mostly  people  of  the  great 
religious  denominations,  their  impartiality  was  all  the  more 
wonderful.  The  Brethren  showed  themselves  grateful  for  it 
in  later  times  and  assisted  them  in  every  way  at  the  building 
of  their  church. 

After  the  mill  was  finished,  with  the  help  of  the  Commu- 
nity, the  Superintendent  became  debtor  before  God  to  the 
domestic  households,  because  they  had  shown  so  much  faith- 
fulness to  the  work  of  God  at  the  time  when  the  Solitary 
were  so  severely  chastened;  wherefore  he  sacrificed  himself 
and  all  his  property  to  the  service  of  the  Community.  For, 
as  already  mentioned,  there  existed  a  disagreement  between 
the  Solitary  and  the  domestic  household,  which  it  was  not 


A   HISTORY   OF   EPHRATA.  213 

easy  to  remove,  in  which  the  household,  because  it  stood 
nearest  the  world-reahn,  mostly  had  the  worst;  but  as  God 
had  given  the  balance  into  the  hands  of  the  Superintendent, 
the  latter  preserved  the  equilibrium,  and  did  not  permit  the 
Solitary  to  hold  the  married  in  dishonor  on  account  of  their 
condition.  So  he  also  brought  it  about  that  half  of  the 
new  mill  was  awarded  to  the  Community  as  a  reward  for 
their  faithful  services,  to  which  the  Solitary  Brethren  agreed. 
Thereupon  the  Community  transferred  their  half  to  the 
Sisterhood  as  their  particular  property,  and  the  Solitary 
Brethren  gave  a  bill  of  emption  to  the  afore  mentioned 
Sisterhood  for  greater  security.  Through  this  the  influ- 
ence of  the  Solitary  Brethren  was  not  only  sensibly  weak- 
ened in  the  Community,  but  the  household  of  the  Sisters 
almost  obtained  the  preponderance  and  commenced  to  get 
too  strong  for  the  Solitary  Brethren;  in  consequence  of 
which  many  vexations  arose,  of  which  I  shall  speak  at 
another  place. 

After  the  building  of  the  mill  was  completed,  the  printing 
of  the  Book  of  Martyrs  was  taken  in  hand,  to  which  import- 
ant work  fifteen  Brethren  were  detailed,  nine  of  whom  had 
their  work  assigned  in  the  printing  department,  namely,  one 
corre(?tor,  who  was  at  the  same  time  the  translator,  four 
compositors  and  four  pressmen;  the  rest  had  their  work  in 
the  paper-mill.  Three  years  were  spent  on  this  book,  though 
not  continuously,  for  there  was  often  a  want  of  paper.  And 
because  at  that  time,  there  was  little  other  business  in  the 
Settlement,  the  household  of  the  Brethren  got  deeply  into 
debt,  which,  however,  was  soon  liquidated  by  the  heavy  sales 
of  the  book.  The  book  was  printed  in  large  folio  form, 
contained  sixteen  reams  of  paper,  and  the  edition  consisted 
of  1300  copies.  At  a  council  with  the  Mennonites,  the  price 
of  one  copy  was  fixed  at  twenty  shillings,  (about  ^i),  which 
ought  to  be  proof,  that  other  causes  than  eagerness  for  gain 
led  to  the  printing  of  the  same.  ^ 

^This  book  eventually  met  with  strange  experiences  during  the  Revolu- 
tionary war  in  America.  When  there  was  a  great  lack  of  all  war-material 
and  also  of  paper,  the  facfl  was  betrayed  that  there  was  a  large  quantity  of 
printed  paper  in  Ephrata,  which  then  was  pretty  soon  confiscated.     Many 


214  CHRONICON   EPHRATENSE. 

That  this  Book  of  Martyrs  was  the  cause  of  many  trials 
among  the  Solitary,  and  contributed  not  a  little  to  their 
spiritual  martyrdom,  is  still  in  fresh  remembrance.  The 
Superintendent,  who  had  started  the  work,  had  other  reasons 
than  gain  for  it.  The  welfare  of  those  entrusted  to  him  lay 
near  his  heart,  and  he  therefore  allowed  no  opportunity  to 
pass  which  might  contribute  anything  to  it.  Those  three 
years,  during  which  said  book  was  in  press,  proved  an  excel- 
lent preparation  for  spiritual  martyrdom,  although  during 
that  time  six  failed  and  joined  the  world  again.  When  this 
is  taken  into  consideration,  as  also  the  low  price,  and  how 
far  those  who  worked  at  it  were  removed  from  self-interest, 
the  biographies  of  the  holy  martyrs,  which  the  book  con- 
tains, cannot  fail  to  be  a  source  of  edification  to  all  who  read 
them.  Moderation  and  vigilance  were  observed  during  this 
task  as  strictly  as  ever  in  the  convent;  but  ever>'thing  was 
in  such  confusion,  that  in  spite  of  all  care,  each  had  to 
submit  to  discipline  at  least  once  a  day.  God  be  praised  that 
brotherly  love  did  not  suffer  from  it !  The  Superintendent 
visited  this  school  of  correction  once  every  day,  in  order  to 
preserve  the  balance  among  the  Brethren. 

About  this  time  the  domestic  household  had  to  experience 
perceptible  changes,  and  certainly  for  the  worse.  Their 
children  had  in  their  young  days  lived  according  to  the 
manner  of  the  Community;  their  dress  was  simple;  they  also 
entered  into  the  covenant  of  baptism;  but  the  parents, 
instead  of  keeping  them  under  the  law  during  their  youth, 
gave  the  freedom  of  the  Gospel  into  their  hands  too  early,  so 
that  vanity  awoke  within  them,  and  being  elated  by  their 
goodness,  they  took  to  scoffing,  and  soon  to  such  an  extent 

protests  -were  raised  against  this  in  the  Settlement,  and  it  was  alleged, 
among  the  rest,  that  this  might  lead  to  evil  consequences  on  account  of  the 
English  army.  They  resolved  not  to  give  up  anything  voluntarily,  but 
that  it  would  have  to  be  taken  by  force.  Consequently  there  arrived  two 
wagons  and  six  soldiers,  who  took  possession  of  all  the  copies  of  the  Book  of 
Martyrs,  after  making  prompt  payment  for  them.  This  gave  great  offence 
in  the  country,  and  many  thought  that  the  war  would  not  end  favorably  for 
the  country,  because  the  memorials  of  the  holy  martyrs  had  been  thus  mal- 
treated. At  last,  however,  they  were  honored  again,  for  some  sensible 
persons  bought  in  all  that  were  left  of  them. 


A   HISTORY   OF   EPHRATA.  215 

that  none  of  the  Solitary  were  willing  to  work  with  them. 
Having  at  last  brought  their  parents  to  take  their  part,  they 
abandoned  the  simple  dress  and  clothed  themselves  after  the 
fashion  of  the  world.  The  Superintendent,  who  always  was 
a  true  patron  of  the  domestic  household,  took  this  much  to 
heart.  He  spoke  much  with  the  parents,  that  under  pre- 
tence of  the  Gospel  they  had  surrendered  their  right  over 
their  children.  But  it  was  too  late.  An  attempt  was,  how- 
ever, made  to  stem  the  evil.  Accordingly  the  15th  of  May, 
1749,  was  fixed  as  a  day  of  fasting,  repentance  and  prayer. 
On  that  day  all  abuses  in  the  Community  and  among  the 
Solitary  were  abolished  as  much  as  possible,  and  the  parents, 
too,  were  prompted  to  burn  the  worldly  dresses  of  their  chil- 
dren. And  because  at  that  time  the  subje(5l  of  matrimony 
was  still  weighing  heavily  on  them,  so  that  young  people 
were  obliged  to  follow  disorderly  ways  in  order  to  accommo- 
date themselves  to  it,  the  youth  were  given  their  freedom, 
but  so  that  it  was  done  in  the  Lord,  without  consent  of  the 
parents. 

About  this  time  ^  young  Brother,  P.  W.  ^  by  name,  who 
wished  to  change  his  state,  confided  in  the  Superintendent 
and  asked  for  one  of  his  spiritual  virgins.  This,  of  course, 
was  an  encroachment  upon  the  church  government.  But  he 
consented,  for  he  had  as  little  right  over  the  spiritual  virgins 
as  the  great  Apostle  Paul  himself.  He,  himself,  attended  the 
wedding  and  ordered  one  of  the  Solitary  to  perform  the  cere- 
mony; but  it  resembled  more  a  devotional  meeting  than  a 
wedding.  The  Superintendent  and  his  brother  took  leave 
of  the  bridegroom  wilh  a  kiss,  who  opened  his  heart  too  far 
to  them,  and  thus  weakened  the  conjugal  love  between  him- 
self and  his  bride  so  much  that  they  could  not  embrace  each 
other  for  eight  days.  For  the  strife  between  the  celestial 
Virgin  and  Bve's  daughters  for  the  possession  of  Adam's 
empty  side  is  so  severe  that  where  the  first  takes  hold  all  the 
others  must  give  way.  The  bridegroom  came  to  the  Super- 
intendent, and,  with  the  bride's  consent,  asked  for  a  separa- 
tion, for  they  were  still  free.  Accordingly  the  Brother  who 
had  united  them  was  called  for  and  asked  whether  he  were 


^  [Peter  Weitner.] 


2l6  CHRONICON    EPHRATENSE. 

willing  to  separate  them  again?  The  answer  was:  "Rather 
than  unite  them."  Thereupon  he  wrote  two  letters  of 
divorce,  which  they  signed,  and  thus  renounced  forever  all 
rio-ht  over  each  other.  But  it  was  not  long  before  the  bride 
repented.  She  took  her  bridegroom  before  court,  where  the 
letters  of  divorce  were  produced.  The  justices  were  astonished 
at  this  transaction,  and  one  of  them  said:  "  By  God,  this  man 
can  do  more  than  God  and  the  king. ' '  Then  they  resolved 
to  fetch  the  writer  by  a  writ;  it  was,  however,  decided  that 
they  had  no  right  over  him,  because  he  had  only  been  the 
writer.  They  obliged  the  bridegroom  to  receive  his  bride, 
to  which  decree  he  submitted. 

A  door  was  also  opened  at  that  time  to  work  upon  the 
young  people,  a  great  number  of  whom  were  staying  with 
the  Brethren.  Some  had  come  from  Germany,  others 
attended  the  school.  These  were  seized  by  the  spirit  of 
awakening,  so  that  they  commenced  to  hold  prayer-meeting 
every  morning  and  evening,  and  avoided  the  company  of 
those  who  led  a  disorderly  life.  But  the  matter  did  not  end 
there,  for  on  December  2d,  1749,  they  immersed  one  another 
in  the  water,  and  on  the  same  day  held  among  themselves  a 
love-feast  and  breaking  of  bread.  The  Fathers  of  the  Com- 
munity, when  they  saw  heaven  again  open  for  their  youth, 
took  advantage  of  the  opportunity;  and  when  an  overseer 
was  appointed  for  them,  they  committed  their  boys  to  his 
care,  so  that  in  a  short  time  their  church  increased  to  twenty- 
two  members.  Now  the  building  of  a  house  for  them  was 
commenced,  which  was  to  be  called  Succoth,  for  which  pur- 
pose much  lumber  had  already  been  prepared.  For  the 
Superintendent  was  anxious  that  this  awakening  should  not 
fall  into  the  care  of  strangers,  wherefore  also  they  were 
not  permitted  to  unite  in  prayer  with  the  Brethren,  but  a 
separate  prayer-meeting  was  held  for  them  alone.  The 
house,  however,  was  never  completed. 

It  appears,  however,  that  they  were  not  satisfied  with  their 
first  baptism,  for  they  spoke  with  the  Superintendent  about  it, 
who  dared  not  deny  them  baptism  on  account  of  their  youth, 
especially  since  there  is  proof  that  boys  of  such  an  age  have 
been  martyrs.    Therefore  he  baptized  six  of  them  on  Decem- 


A    HISTORY   OF    EPHRATA.  217 

ber  1 8th,  1749.  Some  of  the  Community  mutinied  against 
it,  and  accused  the  Superintendent  of  wishing  to  introduce 
the  baptism  of  children  again.  They  also  agreed  among 
themselves  not  to  break  bread  with  them;  but  through  this 
they  fell  away  from  charity,  and  left  the  Community.  On 
the  22d  of  the  same  month  six  more  were  baptized,  with  the 
performance  of  which  the  Superintendent  charged  one  of 
the  Brethren.  On  the  following  January  30th,  1750,  a  break- 
ing of  bread  was  held  for  them,  by  which  a(ft  they  were  com- 
pletely incorporated  into  the  Community,  two  of  them, 
Daniel  Wiister  and  Philip  Beussel  washing  the  feet  of  all 
the  Brethren.  After  this  institution  had  existed  eighteen 
months,  it  again  fell  to  pieces,  whereby  many  were  defrauded 
of  their  hopes;  but  the  Superintendent  was  not  affe6led  by 
it,  because  he  had  not  sought  anything  therefrom. 

About  the  time  that  the  printing  of  the  Book  of  Martyrs 
referred  to  was  commenced,  the  government  of  the  Brethren 
underwent  another  change,  and  the  Prior,  Jethro  by  name, 
was  dismissed  from  his  office.  When  a  new  eledlion  was 
about  to  be  held  the  Superintendent  addressed  the  Brethren 
with  great  earnestness  and  admonished  them  to  remember 
the  future  Prior  in  their  prayers,  because  this  office  was  fraught 
with  great  danger.  As  this  was  known  to  the  Brethren  none 
was  willing  to  undertake  it.  But  at  last  the  choice  fell  upon 
one  of  the  oldest  Brethren,  Eleazar.  The  above-mentioned 
Brother  Jethro  had  indeed  shown  more  liveliness  in  his  admin- 
istration than  circumstances  allowed  him,  and  therefore  was 
much  exercised  over  this  change,  especially  since  he  was 
enrolled  with  the  printers  and  thus  became  a  common  Brother. 
He  grew  tired  of  life  and  longed  for  his  dissolution.  This  had 
such  an  eflfedl  that  he  sickened,  and  after  an  illness  of  seven 
weeks  and  five  days  he  laid  aside  his  earthly  tabernacle, 
0(?tober  12th,  1749,  and  on  the  following  day  was  gathered  to 
his  Brethren.  His  leave-taking  of  the  Brother  who  attended 
him  was  very  edifying:  "Good  night,"  he  said,  "now  I  set 
out  for  eternity.  May  God  reward  you  for  the  faithfulness  you 
have  shown  to  me;  there  we  shall  see  each  other  again." 
He  is  still  kept  in  blessed  remembrance  among  the  Solitary. 
And  with  this  we  will  conclude  this  chapter. 


CHAPTER  XXVIII. 

Concerning  an  Awakening  in  Gimsheim,  in  the  Palati- 
nate, Which  Brought  Many  People  to  the  Settlement. 
Very  Special  Circumstances  Connected  with  a  Drought 
IN  Pennsylvania. 

We  now  have  to  speak  of  the  awakening  in  Gimsheim, 
which  bronght  many  people  to  the  Settlement.  Gimsheim  is  a 
considerable  place  in  the  Palatinate,  sitnated  between  Worms 
and  Oppenheim,  on  the  Rhine.  The  Snperintendent  had  an 
own  Brother  there,  who  had  been  converted  by  him.  The  Su- 
perintendent exchanged  letters  with  him  from  Pennsylvania 
(see  his  4th  printed  Theosophic  Epistle,  page  84),  and  there  is 
cause  to  think  that  the  first  fire  of  this  awakening  originated 
in  these  letters.  The  chief  men  of  the  awakening  were 
Lohman  and  Kimmel.  As  these,  on  one  occasion,  before 
their  awakening,  spent  the  night  in  the  tavern  with  cards 
and  drinking,  they  were  so  violently  seized  by  the  hand  of 
God  that  they  melted  into  tears  and  resolved  to  begin  a 
better  life.  The  thing  was  soon  known  by  report,  and  they 
were  joined  by  those  who  had  a  like  intention.  At  last  it 
came  so  far  that  they  began  to  hold  meetings  in  the  fields  or 
at  other  places,  when  the  power  of  God  revealed  itself  so 
wondrously  that  powers  of  prophecy  were  often  felt  among 
them.  But  since  they  avoided  the  church,  the  Roman 
Catholic  and  Reformed  ministers  sounded  an  alarm,  and 
every  Sunday  thundered  from  their  pulpits  against  these  new 
Pietists,  till  at  last  they  brought  about  that  a  commission 
was  appointed  by  the  chief  bailiff  in  Altzey  to  look  into  the 
condudl  of  these  people,  and  especially  whether  they  were 
accustomed  to  sing  and  pray  at  their  meetings,  for  this  was 
forbidden  under  penalty.  All  but  eighteen  drew  back  at 
this  examination,  and  the  Reformed  minister  informed 
against  these  at  the  ecclesiastical  council  of  the  Palatinate 
in  Heidelberg.  The  leaders  of  the  awakening  were  then 
(218) 


A    HISTORY   OF    EPHRATA.  219 

cited,  tried,  and  found  guilty;  but  before  they  reached  home, 
the  chief  bailiff  imposed  a  fine  on  them,  and  an  execution  of 
it  was  sent  to  Gimsheim.  They  paid  the  fine,  but  the  affair 
was  reported  to  the  sovereign  of  the  country,  which  had  the 
result  that  the  chief  bailiff  was  ordered  to  remit  the  fine 
against  the  accused.  By  the  death  of  the  sovereign,  how- 
ever, which  soon  after  took  place,  this  was  prevented.  There- 
fore they  were  obliged  to  look  to  other  places  for  liberty  of 
conscience.  They  consequently  went  to  Herrnhaag  and 
Gelnhausen.  But  because  they  did  not  find  what  they  wanted 
at  those  places,  they  determined  to  go  to  America. 

In  the  year  1749  the  first  of  them  arrived  in  Pennsylvania, 
and  soon  turned  their  steps  towards  the  Settlement;  among 
these  were  some  of  the  Superintendent's  relations.  The 
rest  of  his  relatives  arrived  some  years  later,  all  of  whom 
were  poor  people.  This  was  a  hard  trial  for  the  Superin- 
tendent, for  how  was  it  possible  for  him  to  acknowledge 
again  the  natural  relationships  from  which  he  had  severed 
himself  at  his  first  awakening.  But  the  Community  bore 
such  love  to  its  Superintendent,  that  it  paid  their  passage. 
Thus  every  corner  in  the  Settlement  was  for  the  time  occu- 
pied by  the  persecuted,  of  whom  the  Brethren's  and  Sisters' 
Houses  gathered  in  many,  all  of  whom  eventually,  however, 
joined  the  domestic  household,  except  a  few,  who  remained 
with  the  Sisters.  The  first  arrivals,  namely,  four  persons  of 
the  domestic  household,  were  baptzied  during  Odlober  and 
November,  1749.  In  the  year  1751  the  leaders  of  said  awak- 
ening, namely,  Lohman  and  Kimmel,  left  Gimsheim,  in  com- 
pany with  some  others,  and  arrived  all  well  in  Pennsylvania; 
but  they  experienced  more  difficulty  in  getting  to  the  Settle- 
ment than  those  who  had  preceded  them,  for  they  were 
merchants,  and  therefore  were  much  beset  by  the  Pietists, 
who  tried  to  entangle  them  in  business  affairs.  But  after 
they  had  successfully  overcome  this  temptation,  there  was 
not  one  who  did  not  go  to  the  Settlement.  This  addition  of 
new  converts  caused  much  work  in  the  Settlement,  for  they 
hungered  so  after  the  bread  of  God,  which  comes  from 
heaven,  that  their  zeal  roused  the  matrix  of  eternity  so 
that  powers  of  prophecy  again   were   poured   out.     Hence 


220  CHRONICON   EPHRATENSE. 

several  of  them,  in  their  spiritual  intoxication,  attempted 
to  hand  their  possessions  over  to  the  Community,  which, 
however,  were  not  accepted.  Meanwhile  they  professed 
that  they  had  attained  the  aim  of  their  awakening,  and 
that  they  had  no  need  to  look  for  anything  else. 

In  December  of  the  year  1751,  six  more  of  them  were  bap- 
tized, namely,  Henry  Lohman,  Jeremiah  Niess  and  Valen- 
tine Henry,  with  their  wives.  On  the  25th  of  that  month  a 
love-feast  was  held,  to  which  said  Lohman  contributed  the 
costs;  but  with  Kimmel  more  difficulties  arose,  for  it  was 
conjedlured  that  he  would  leave  the  Settlement  again  before 
being  baptized.  But  at  last,  in  the  spring  following,  he 
and  his  helpmate  also  submitted  to  the  rules  of  the  new 
covenant,  and  his  children  afterwards  followed  his  example. 
After  having  spent  about  six  months  in  the  Settlement,  he 
moved  to  York  county,  in  the  neighborhood  of  the  Bermudian, 
but  after  living  there  for  several  years,  his  helpmate  was  torn 
from  him  by  death,  which  subjedled  him  to  severe  tempta- 
tions, since  a  second  marriage  was  neither  agreeable  to  his 
mind  nor  permitted  according  to  apostolic  church-govern- 
ment. When  this  became  known  in  the  Settlement  the 
Solitary  Brethren  opened  the  door  of  their  house  to  him; 
to  whom  he  moved  and  where  God  compensated  him  for 
the  loss  of  his  wife,  so  that  he  lived  with  them  for  thirty 
years  as  a  widower,  and  at  last  departed  into  eternity, 
in  1784,  at  a  great  age.  These  are  the  chief  circum- 
stances conne6led  with  the  Gimsheim  awakening,  and  how 
at  last  it  was  united  with  the  awakening  in  the  Settle- 
ment. May  God  grant  that  all  of  them  reached  the  aim  and 
end  of  their  calling,  or  may  yet  reach  it.  But,  to  take  up 
our  narrative  in  proper  order,  all  the  married  people  of  Gims- 
heim afterwards  joined  the  said  Kimmel  and  settled  about 
the  Bermudian.  But  because  they  were  followed  by  some  of 
the  Community,  of  whom  it  was  known  that  they  avoided 
bearing  witness  to  God,  and  could  not  endure  its  keeness, 
said  region  began  to  be  suspecSted  in  the  Settlement,  so  that 
nobody  ventured  to  go  there  on  a  spiritual  visit  any  more. 

At  that  time  Henry  Lohman  still  lived  in  the  Settlement. 
The  Superintendent's  mind  was  much  occupied  with  this 


A    HISTORY   OF    EPHRATA.  221 

Brother,  because  he  was  a  man  richly  endowed  by  God,  who, 
therefore,  could  be  useful  in  building  up  the  kingdom  of 
Christ  in  this  wilderness;  besides  he  had  had  much  experi- 
ence during  their  awakening.  On  the  other  hand  the  Super- 
intendent saw  clearly  that  he  could  not  make  proper  use  of 
his  talents  in  the  Settlement,  because  the  passion  of  Christ's 
body  pervaded  everything  there  and  he  might  come  in  danger 
of  losing  his  acquired  good.  Therefore  he  represented  to  him 
how  great  a  want  there  was  of  faithful  laborers  in  the  vine- 
yard of  God,  and  how  important  it  was  to  give  himself  up 
entirely  to  the  service  of  God  and  his  neighbors.  Then  he 
proposed  to  him  that  he  also  should  move  to  the  waters  of 
Bermudian.  "For,"  he  said,  "here  I  cannot  any  longer 
break  bread  with  you,  but  when  I  seek  you  at  the  Bermu- 
dian I  shall  find  you  again  and  can  then  without  difficulty 
break  bread  with  you."  The  good  Brother  looked  suspic- 
iously at  this  talk,  and  could  not  but  suppose  that  a  pitfall 
was  being  dug  for  him;  but  when  he  afterwards  saw  by  a 
a  certain  incident  that  it  was  the  will  of  God,  he  submitted 
to  the  Superintendent's  counsel  and  moved  thither,  where 
God  gave  so  much  work  into  his  hands  that  he  took  upon 
himself  the  care  of  the  Community.  The  privileges  of  a 
Community,  however,  were  not  accorded  to  them  until 
Brother  George  Adam  Martin  joined  the  Settlement,  through 
Lohman's  interposition,  of  which  we  will  treat  hereafter. 
He  was  a  man  of  great  natural  gifts,  and  for  many  years 
helped  to  keep  the  church  in  proper  repair  by  his  means, 
and  he  never  refused  his  help  to  anyone  who  requested 
it,  although  he  frequently  received  poor  reward  for  it.  We 
will  not  be  responsible  for  his  deficiencies;  we  put  them 
upon  the  Mediator;  and  he  himself  would  not  wish  it,  if  he 
were  present.  He  survived  the  Superintendent  by  ten  years, 
and  was  gathered  to  his  people  at  the  Bermudian;  and  may 
God  give  him  there  a  blessed  and  happy  resurredtion! 

The  following  was  handed  to  the  writer  of  this  by  the 
Superintendent  himself  as  a  fruit  of  his  church-work,  that 
it  might  he  inserted  here.  The  words  run  thus:  The  year 
1 751  and  1752  were  so  productive  in  wheat  and  other  fruit 
that  people  in  their  thoughtlessness  tried,  out  of  mere  wan- 


222  CHRONICON    EPHRATENSE. 

tonness,  to  waste  this  supply;  for  they  fattened  their  pigs, 
which  in.  their  lujcury  they  afterwards  ate,  with  this  precious 
wheat,  on  which  many  poor  might  have  lived.  Moreover 
distilling  vessels  were  everywhere  purchased  and  strong 
drinks  distilled  out  of  this  blessed  gift,  which  created  great 
disorder.  Thus  affairs  then  stood  in  the  worldly  realm.  But 
in  the  Settlement,  especially  in  the  Brotherhood,  the  Superin- 
tendent was  greatly  hindered  in  his  spiritual  work,  wherefore 
he  often  complained  that  God  was  banished;  he  acknowledged 
also  that  he  experienced  essentially  the  same  process  through 
which  Jonas  passed  in  the  belly  of  the  whale.  These  were 
again  difficult  times  for  him;  although  the  existing  luxury  in 
the  worldly  kingdom  did  not  grieve  him  as  much  as  to  wit- 
ness that  sins  against  the  Holy  Ghost  were  committed  in 
the  midst  of  the  sandluary.  ^ 

Nevertheless  he  took  it  much  to  heart  that  the  inhabitants 
of  the  country  abused  the  gifts  of  God  in  such  a  manner, 
therefore  he  once  wrestled  with  God  in  his  prayers  in  this 
way:  "Thou  good  God,  Thou  seest  how  shamefully  the  in- 
habitants of  the  country  abuse  Thy  gifts  of  love.  Canst 
Thou,  O  God,  stand  still  at  their  doings  ?  Thou  hast  means 
and  ways  sufficient  to  check  this  evil,  for  Thou  art  not  hon- 
ored by  it  but  dishonored!  It  is  indeed  not  for  me  to  didlate 
to  Thee  the  means  and  ways,  because  Thou  art  master  of 
Thy  gifts  and  wishes.  But  may  it  please  Thee  to  see  to  it, 
that  in  future  the  inhabitants  of  the  land  may  not  be  able  so 
often  to  enjoy  Thy  gifts  of  love,  because  Thou,  O  God,  art 
more  dishonored  than  honored  thereby."  This  happened  in 
the  year  1752.  For  three  summers  thereafter,  such  a  drought 
followed,  that  not  only  plants  withered  but  the  poor  beasts, 
too,  almost  died  of  hunger.    Now  it  always  had  happened  that 

1  After  the  rule  of  the  Eckerlins  in  the  Settlement  had  been  overthrown, 
the  Brethren  ought  to  have  cultivated  willing  obedience,  because  compul- 
sion was  at  an  end,  (although  the  Eckerlins  never  abused  any  of  the 
Brethren,  however  stridl  their  regime  had  been;  though  they  had  abused 
their  spiritual  guide).  After  their  fall,  however,  the  whole  household 
went  too  far  in  the  opposite  diredlion  ;  for  wherever  there  were  any  rules, 
they  were  considered  remnants  of  the  Eckerlin  management.  Therefore 
the  Superintendent  once  said  to  the  Brethren:  God  can  judge  the  Eckerlins, 
for  they  came  so  near  him ;  but  your  quarrels  he  cannot  judge,  because 
they  are  too  far  removed  from  him. 


A    HISTORY   OF   EPHRATA.  2  23 

such  public  distress  awakened  people,  who  placed  themselves 
in  the  breach,  in  order  to  stem  the  evil  (see  II  Sam.  XXI); 
and  noboby  took  this  severe  judgment  more  to  heart  than  the 
Superintendent.  It  pained  him  most  that  no  one  sought  for 
the  causes  of  this  severe  judgment,  nor  repented  of  the  sins 
previously  committed.  He  several  times  endeavored  to  better 
matters  by  prayer,  in  which  he  so  far  succeeded  that  it 
rained,  though  there  was  no  blessirtg  in  it,  because  the  judg- 
ment which  was  lying  on  the  land  was  not  revoked  by  it. 
Whenever  he  laid  the  distress  of  the  country  before  God  in 
his  prayers,  it  was  always  brought  back  to  his  mind  how  he 
had  put  it  before  God  at  the  time  when  he  strove  with  him 
about  the  blessings  he  had  vouchsafed  the  country.  This 
embarrassed  him  all  the  more.  Therefore  he  warned  against 
findinof  fault  with  God  on  account  of  benefits  he  had 
bestowed  upon  mankind. 

About  the  same  time  God  brought  it  about  that  the  Breth- 
ren in  Bethany  were  again  reconciled  with  the  Superintend- 
ent, and  thus  a  door  was  opened  which  brought  a  blessing 
upon  all  church  movements.  They  had  for  a  long  time 
negle6led  their  Night  Watches  during  this  dry  season,  but 
now  the  Superintendent  said  to  them:  "As  soon  as  you  will 
begin  your  Night  Watches  againit  will  rain,"  which,  indeed, 
it  did ;  for  during  the  first  night  heavy  showers  fell ;  but  it  was 
too  late,  the  vegetation  was  already  dried  up.  When,  as  men- 
tioned, a  door  had  again  been  opened  for  good  among  the 
Brethren,  the  Prior  applied  to  the  Superintendent  and  told 
him  that  he  and  several  of  the  Brethren  intended  to  pay  him 
a  visit,  in  order  to  see  whether  anything  could  be  done  for 
the  good  of  the  country.  This  address  gave  into  the  hands 
of  the  Superintendent  the  key  with  which  to  open  heaven 
again.  And  after  the  judgment  which  rested  on  the  land, 
and  to  which  the  Brethren  had  contributed  a  great  deal  by 
their  refradloriness,  had  been  removed,  the  Superintendent 
also  was  permitted  by  God  to  take  back  wliat  three  years 
before  he  had  laid  before  him  in  regard  to  the  country. 

A  blessed  year  followed.  The  elements  again  proved 
favorable  to  the  country;  wet  and  dry  alternated;  everthing 
proffered  its  riches  for  the  sustenance  of  man,  for  which  the 
name  of  God  must  be  praised.     Amen. 


CHAPTER  XXIX. 

Continuation  of  the  History  of  the  KckerIvIns  to  Its  End. 

After  the  former  Prior,  together  with  his  own  brother  and 
two  other  Brethren,  nam&ly  Timotheus  and  Ephraim,  had  left 
their  place  in  the  Settlement  of  the  Solitar^^,  and  had  moved 
towards  the  wilderness,  they  built  their  lonely  hut  on  the 
banks  of  the  New  River,  on  very  fruitful  soil,  and  called  the 
place  Mahanaim.  When  they  commenced  to  inhabit  their 
huts  it  was  revealed  to  Brother  Timotheus  at  night,  in  a 
dream,  that  the  Indians  were  about  to  lay  their  hermitage  in 
ruins;  and  because  they  actually  arrived  in  a  few  days 
and  laid  waste  their  corn  he  revealed  his  dream  to  the 
Eckerlins,  who  answered  him  that'  if  he  had  no  faith  in 
this  way  of  living  they  would  not  object  to  his  leaving 
them  again.  He,  therefore,  transferred  his  hut  to  them, 
said  good  night  to  the  Solitary  life,  and  returned  to  his 
people  in  Germantown,  from  whom  he  had  come.  The  other 
Brother,  called  Ephraim,  soon  followed  him,  and  ended 
his  life  at  the  house  of  a  merchant  of  Philadelphia.  These 
were  two  important  proofs  that  a  life  chosen  by  our  own 
will,  if  it  appear  to  be  ever  so  holy,  finds  no  acceptance  with 
God.  Thus  the  three  brothers  alone  were  left,  each  of  whom 
chose  a  special  mode  of  making  a  livelihood.  Jephune,  the 
oldest,  applied  himself  to  medicine,  and  spent  his  time 
among  the  people  on  the  border.  The  other,  the  former  Prior, 
occupied  himself  with  writing,  of  which  we  will  speak  here- 
after. But  the  youngest,  Jonathan,  became  a  hunter,  an 
employment  which  is  unfit  for  a  Solitary,  and  which  was 
looked  upon  with  much  sus^Dicion  in  the  Settlement.  Alto- 
gether they  soon  became  aware  of  their  mistake;  but  the 
Prior,  under  whose  influence  the  two  other  brothers  stood, 
was  a  venturesome  fellow,  and  still  hoped  to  bring  the 
Community  in  the  Settlement  to  bow  down  before  him,  as 
the  sons  of  Jacob  did  before  Joseph.  We  are  assured  that 
the  said  Jonathan  shed  so  many  tears  that  it  was  feared  he 
(224) 


A    HISTORY   OF    EPHRATA.  2  25 

might  lose  his  sight,  for  the  Superintendent  loved  him  so 
dearly  on  account  of  his  innocent  youth  that,  as  already 
mentioned,  he  once  omitted  all  divine  service  in  the  Settle- 
ment until  he  had  freed  him  from  the  snares  of  the  tempter. 
His  brother  also  testified  of  him  that  it  would  have  been  im- 
possible for  them  to  remain  on  the  New  River  another  day, 
such  was  his  hunger  for  their  mother-church.  They  had 
little  or  nothing  to  do  with  anything  relating  to  divine 
worship,  because  they  early  fell  into  the  fetters  of  free-think- 
ing; besides  they  thought  meanly  of  the  church  ordinances 
in  the  Settlement,  such  as  the  Sabbath,  baptism,  breaking  of 
bread,  etc.,  for  they  pretended  to  honor  God  in  a  more 
important  way. 

After  the  Brethren  in  the  Settlement  became  aware  that 
the  rod  of  the  taskmaster  was  broken,  and  that  they  were  no 
long'er  kept  captive  under  the  rule  of  the  Eckerlins,  they 
dropped  their  violent  opposition  to  them;  so  also  the  Ecker- 
lins, who  had  obtained  all  their  power  in  the  Settlement  from 
the  opposition  of  the  Brethren — when  they  perceived  that 
this  had  subsided,  thought  it  a  favorable  opportunity  to  visit 
the  Settlement;  and  on  February  23d,  1750,  the  two  brothers, 
Onesimus  and  Jonathan,  arrived  in  the  neighborhood  of  the 
Settlement.  As  soon  as  this  became  known  to  the  Brethren 
they  assembled  in  their  meeting-hall,  with  their  Superinten- 
dent, and  sent  two  delegates  to  them  to  welcome  them,  and 
offer  them  shelter  in  their  convent,  which  these  two  Brethren 
thankfully  accepted.  Then  both  parties  embraced  each  other 
in  the  Brethrens'  meeting-hall,  which  was  so  edifying  to 
behold  that  it  did  not  pass  off  without  tears,  because  the 
Philadelphian  brotherly  spirit  was  then  revived  among 
Brethren  who  for  many  a  year  had  eaten  the  bread  of  misery 
together. 

The  Eckerlins  were  astonished  at  such  kind  behavior  on  the 
part  of  the  Brethren,  and  offered  not  only  to  live  with  the 
Brethren  again,  as  regarded  their  own  persons,  but  also  to 
deposit  all  their  acquired  property  in  the  treasury  of  the 
Brethren.  The  Superintendent  answered  that  they  must 
bear  patiently  with  us,  as  we  had  become  a  bad  people 
after  their  departure;  which  gave  them  the  more  courage, 
o 


2  26  CHRONICON    EPHRATENSE. 

Thereafter  tliey  attended  the  evening  meeting  of  the  Breth- 
ren, and  as  many  honse-fathers  were  present  at  the  time, 
these,  too,  received  them  with  special  love  and  admonished 
them  to  return  again  to  the  Brethren.  After  this  they  re- 
solved to  visit  their  friends  here  and  there  in  the  country;  but 
because  the  opinion  was  everywhere  prevalent  that  they 
were  inimical  to  the  Solitary  in  the  Settlement,  they  re- 
quested the  Superintendent  to  give  them  a  travelling  com- 
panion. He  appointed  one  who  had  formerly  been  the  best 
friend  of  the  Prior,  but  who  had  separated  from  him  on 
account  of  his  rebellion.  At  every  place  to  which  they 
came  the  people  were  astonished  at  the  sudden  change, 
and  many  worked  up  the  old  lies  again,  namely,  that  the 
Superintendent  was  a  sorcerer  and  had  drawn  these  two 
brothers  into  the  Settlement  by  witchcraft.  And  since  the 
said  Prior,  during  his  administration,  had  greatly  wronged 
the  Baptists  by  his  judgments,  he  now  tried  to  make  amends. 
This  he  did  to  Peter  Becker  and  Gantz,  near  Germantown,  the 
latter  of  whom  was  a  special  enemy  of  the  Superintendent, 
and  commonly  called  him  an  arch-heretic.  But  even  if  the 
^ood  Onesimus  had  in  some  measure  been  guilty,  this  recan- 
tation would  not  have  been  necessary;  but  herein  lies  the 
reason  why  God  cannot  get  any  more  witnesses  to  condemn 
the  sins  of  men;  for  if  the  sin  and  wickedness  of  men  come 
upon  them  they  recant,  and  so  God  loses  his  honor  by  them, 
as  happened  to  Traut,  Tennhard  and  several  others  in  our 
fatherland. 

When  they  returned  to  the  Settlement,  after  this  visit, 
they  prepared  for  their  departure  again.  At  the  leave-taking 
the  former  Prior  put  ^40  into  the  treasury  of  the  Brethren, 
and  it  was  supposed  that  he  did  it  for  conscience  sake,  either 
because  they  had  robbed  the  treasury  at  their  departure,  or 
because  he  had  formerly  taken  that  sum  out  of  it  in  order  to 
bribe  the  Mother  of  the  Sisters,  as  mentioned  above;  and 
therefore  the  money  was  not  returned  to  him.  After  the 
Eckerlins  had  taken  such  an  edifying  farewell,  they  went 
their  way  back  to  their  lonely  homes.  Thereupon  two 
Brethren  of  the  Settlement,  Nathanael  and  Manasse,  were 
sent  after  them,  who  were  instru<fted  to  assist  them  in 
properly  arranging  their  affairs. 


A    HISTORY    OF    EPHRATA.  22  7 

But  because  their  journey  back  was  delayed  on  accpunt  of 
business,  the  time  hung  too  heavily  for  the  good  Prior,  so 
he  started  alone  and  came  to  the  Settlement  April  25th, 
1750,  which  he  did  with  good  enough  intentions  but  without 
sufficient  consideration;  for  had  he  arrived  in  company 
with  his  brothers,  he  would  again  have  been  appointed 
to  an  important  office  in  the  Settlement,  and  if  afterwards 
several  Brethren  had  sided  with  them,  the  balance  would 
have  been  restored.  But  he  arrived  alone  and  did  not  know 
whether  or  not  he  had  a  friend  in  the  Settlement  who  would 
venture  his  life  for  him.  Though  as  regards  the  Superintend- 
ent's faithfulness,  that  was  not  to  be  doubted,  for  he  offered 
to  give  himself  into  the  Prior's  hands,  and  to  go  with  him 
wherever  he  wished,  on  condition  that  the  Prior  would  be 
answerable  for  him,  which  the  Prior  did  not  venture  to  do. 
But  when  it  now  came  so  far  that  the  Prior  was  to  be  a  com- 
mon Brother  again,  the  Superintendent  was  obliged  to  let 
the  affair  take  its  own  course,  and  was  not  permitted  to  inter- 
fere between  the  schools  of  the  Brethren.  The  only  thing 
he  could  do  was  to  pray  and  supplicate  at  the  throne  of 
grace  for  a  blessed  outcome.  It  seems,  however,  that  a  high 
hand  impelled  the  Prior  so  that  the  Superintendent's  inno- 
cence might  come  to  light,  because  the  country  at  large  had 
the  wrong  impression  that  the  Superintendent  had  persecuted 
the  Prior.  In  this  mirror  all  those  awakened  persons  who 
have  left  their  posts  may  see  themselves  refle(?ted;  for  as 
long  as  the  road  leads  to  the  cross  God's  presence  is  assured; 
but  if  you  flee  from  the  cross  God  stays  behind.  Thus  it 
may  happen  that  if  God's  plan  is  not  fulfilled  through  the 
awakening  the  whole  game  is  wonderfully  turned  around; 
for  then  first  the  mystery  of  wickedness  comes  out  of  its 
concealment  and  does  not  stop  until  it  has  brought  to  light 
its  first  and  last-born  son;  as  happened  to  this  good  Brother. 

For  when  he  had  returned  to  Bethany,  and  attended  their 
Night  Watches  for  the  first  time,  his  old  habit  of  long 
preaching,  by  which  in  former  times  he  had  rendered  the 
life  of  the  poor  Brethren  so  very  wearisome,  again  awoke 
within  him;  which  showed  that  his  retirement  had  benefitted 
him  little,  and  had  not  helped   to   bring   him    to   himself, 


228  CHRONICON    EPHRATENSE. 

and  how  could  that  have  been  possible?  Did  he  not  run 
away  from  his  school  ?  And  because  he  did  not  endure  the 
trial,  the  desire  to  be  a  minister  was  not  killed  in  him. 
The  Brethren  patiently  listened  to  him 'for  a  while,  but  told 
him  at  last  that  this  might  do  for  novices,  but  they  who  had 
already  walked  this  road  for  many  a  year  were  not  in  need 
of  it  any  more;  at  least  that  it  was  now  plainly  proved,  that 
the  Brethren  in  Bethany  were  able  to  live  without  the  addi- 
tion of  any  Bckerlins.  Therefore  he  not  only  absented  him- 
self from  the  devotions  of  the  Brethren,  but  the  tempter 
succeeded  so  far  with  him,  that  he  left  their  convent,  and  at 
his  request  a  house  was  consigned  to  him  in  the  Settlement, 
with  the  assurance  that  he  might  live  there  according  to  his 
conscience,  without  being  obliged  to  bear  the  common  bur- 
dens; and  that  he  should  receive  his  sustenance  from  the 
Community  as  long  as  he  lived. 

The  Superintendent,  it  is  true,  saw  in  the  spirit  that  the 
Prior  would  yet  have  a  great  fall;  but  since  he  had  torn 
himself  away  from  the  Brotherhood,  he  was  not  able  to  help 
him.  Nevertheless  he  once  visited  him  in  company  with  an- 
other Brother  at  his  own  house.  They  brought  the  holy  bread 
along,  and  solemnly  promised  him  not  to  have  fellowship 
with  any  Prior  or  other  Brother  to  his  disadvantage.  In  this 
house  he  fell  so  deeply  into  the  power  of  the  spirits  of  temp- 
tation that  he  could  no  longer  help  himself  He  made 
visits,  and  at  one  time  was  away  from  his  house  for  three 
weeks;  but  on  his  return  he  found  everything  as  he  had  left 
it.  Moreover,  men  whose  fathers  he  would  not  have  thought 
worthy  to  be  given  a  place  among  his  shepherd  dogs  came 
to  him  to  advise  him.  At  last  he  commenced  to  alter  his 
clothes,  from  which  everybody  saw  his  intentions;  for,  when- 
ever a  Solitary  intends  to  leave  the  Order,  he  first  alters  his 
dress,  and  that  is  a  sign  that  he  has  renounced  simplicity, 
wherefore  also  he  will  be  more  readily  received  again  by  the 
world.  After  he  had  spent  five  months  and  six  days  more  here 
he  moved  away  on  Odlober  2d,  1750,  and  went  to  a  neighbor, 
Jacob  Sontag;  at  \vhich  removal  he  spoke  these  significant 
words:  that  he  would  rather  be  burned  at  the  stake  seven 
times  than  return  to  live  agfain  at  the  Settlement.      But  it 


A    HISTORY   OF    EPHRATA.  229 

troubled  him  not  a  little  that  his  brothers,  of  whom  he 
knew  that  they  were  on  the  road,  might  arrive  at  the  Settle- 
ment during  his  absence,  according  to  their  agreement,  and 
be  received  by  the  Brethren  to  his  disadvantage.  Therefore 
he  spent  the  whole  day  on  the  public  road.  Meanwhile  his 
oldest  brother,  Jephune,  arrived  in  the  Settlement  at  mid- 
night and  found  the  baker  of  the  Community  just  at  his 
work,  whom  he  asked  how  his  Brother  was  doing.  He 
answered:  "  Your  brother  ran  off  for  the  second  time."  At 
this  he  began  to  weep  and  went  back  again  to  his  team.  At 
last  they  met  each  other  on  the  road,  when  he  asked  them 
where  they  were  going?  They  answered:  "To  Ephrata, 
according  to  our  agreement."  To  this  he  replied:  "  If  you 
go  to  Ephrata  you  shall  have  no  part  in  me  forever."  Here 
the  reader  again  has  proof  of  the  power  a  carnal  relation- 
ship has  to  turn  men  away  from  God;  for  had  they  withstood 
him  and  adhered  to  the  agreement  they  had  made  in  the 
Settlement,  they  might  have  turned  his  mind  towards  better 
things  and  prevented  his  misfortune.  But  it  seems  the  sins 
they  had  incurred  were  too  great,  therefore  they  were  struck 
with  blindness  and  could  not  see  what  tended  to  their  peace. 
After  he  had  brought  his  brothers  over  to  his  side  they 
brought  their  Indian  wares  to  market  and  traded  them  for 
other  goods  and  prepared  for  their  return  to  the  wilder- 
ness; but  because  winter  was  at  the  door  the  Brethren  offered 
them  shelter  until  the  weather  should  be  milder,  which  they 
modestly  declined  and  started  on  their  journey.  However, 
when  they  came  to  the  Alleghany  Mountains  they  met  with 
such  masses  of  snow  that  it  was  with  great  danger  that  they 
crossed  these  fearful  mountains  and  came  to  inhabited  re- 
gions. Then  they  directed  their  journey  towards  the  Ohio 
River,  into  the  neighborhood  of  the  place  where  the  French 
at  the  time  were  building  a  fort,  named  Duquesne.  Here  they 
placed  themselves  under  the  protedlion  of  the  Delaware 
Indians  who  showed  them  great  friendship.  At  that  time  one 
of  the  Brethren  in  the  Settlement  wrote  to  the  Prior  that  now 
one  of  three  things  would  fall  to  his  lot:  he  would  either  be 
obliged  to  return  again  to  his  people,  or  be  an  instrument 
for  the  conversion  of  these  Indians,  or   would  have  to  live 


230  CHRONICON    EPHRATENSE. 

in  harlotry  with  demons.  This  last  pained  him  much,  for 
a  Solitary  who  neither  approaches  a  carnal  woman  nor  the 
church-wife  falls  at  last  into  the  hands  of  demons,  which 
are  barren  spirits  from  out  eternity;  wherefore  also  the 
natural  married  state,  on  account  of  its  fruitfulness  is  opposed 
by  them,  and  it  is  in  this  sense  that  Paul  calls  the  forbidding 
of  marriage  a  do6lrine  of  the  demons. 

About  this  time  a  bloody  war  commenced  between  England 
and  France,  in  which  all  the  Indians  took  the  part  of  the 
French.  The  Delawares,  therefore,  told  the  Eckerlins  that 
they  could  not  any  longer  guarantee  them  safety,  as  the 
French  savages  would  overrun  those  regions.  They,  there- 
fore, led  them  to  a  region  which  the  Indians  believed  would 
seldom  be  visited  by  their  people,  and  said  at  the  same  time, 
that  they  would  warn  them  whenever  danger  approached. 
This  place  was  high  up  in  the  mountains,  on  a  stream  called 
Cheat  River,  which  empties  into  the  Monongahela  River. 
There  they  built  a  well-arranged  hermitage  for  themselves, 
kept  servants,  horses,  etc.,  as  if  they  had  to  supply  a  large 
household.  But  there  the  mystery  of  wickedness  awoke  in 
the  Prior  in  its  innermost  essence;  and  because  a  perverse 
spirit  ruled  him,  all  the  good  which  he  had  reaped  in  the  Set- 
tlement was  turned  into  mockery.  Therefore,  instead  of 
examining  his  record  during  the  few  remaining  days  of  his  life, 
in  view  of  the  great  day  of  eternity,  he  wrote  the  most  scorn- 
ful letters  to  the  Community.  To  read  his  first  letter  to  the 
Community  took  five  hours,  and  as  it  was  full  of  reviling  and 
ridicule  it  was  resolved  not  to  accept  any  such  letter  in  future. 
It  did  not  last  long,  however,  before  his  oldest  brother, 
Jephune,  made  his  appearance  at  a  meeting,  with  a  writing 
covering  fifty  sheets  and  asked  permission  to  read  it.  The 
Fathers  of  the  Community  gave  him  permission,  provided  it 
contained  peaceful  matter.  But  he  had  hardly  commenced 
to  read  before  the  former  things  of  Ishmael's  church  again 
occurred;  wherefore  he  was  forbidden  to  continue.  Conse- 
quently he  took  those  excrements  to  the  friends  in  German- 
town,  so  that  by  all  means  the  Eckerlin's  apostasy  from  God 
might  be  sure  to  become  manifest  everywhere. 

At  that  time  two  Brothers,  Henry  Sangmeister  and  Anthony 


A    HISTORY   OF   EPHRATA.  23 1 

Hollenthal,  left  the  Settlement  and  settled  as  hermits  on 
the  river  Schannedor,  ^  in  Virginia;  but  as  they  preferred 
an  unfettered  life  to  the  discipline  of  God,  which  still  reigned 
in  the  Settlement,  they  joined  the  Eckerlins;  for  like  joins 
like,  whereby  they  became  participants  in  the  judgment 
which  rested  on  these,  although  they  had  not  yet  committed 
as  many  offences  in  the  Settlement.  This  Sangmeister 
once  brought  a  large  manuscript  of  the  Prior  to  the 
printer  in  the  Settlement,  which  contained  an  account  of  the 
falling  away  in  Ephrata,  and  desired  to  have  it  printed. 
The  printer  sent  him  the  reply  that  the  first  writings  which 
he  had  produced  in  the  Settlement  he  had  brought  from 
the  starry  sky,  but  this  last  out  of  that  dark  region  where 
brother-hate  reigned,  and  that  he  did  not  want  to  have 
anything  to  do  with  such  things.  The  messenger  was  ill 
pleased  with  this;  he  would  have  it  printed  at  some  other 
place,  for  the  country  should  now  realize  that  the  Prior 
was  a  prophet.  But  it  was  not  done;  nor  was  his  prophecy 
fulfilled,  that  the  Indians  would  come  to  take  vengeance 
on  the  Settlement,  because  the  Brethren  had  resisted  them, 
and  had  sought  to  trample  under  foot  an  innocent  man  and 
witness  of  God.  That  this  same  judgment  should  soon  over- 
take themselves,  was  at  this  time  hidden  from  them.  In  their 
seclusion  they  lived  in  greatest  security  in  the  midst  of  the 
war;  they  raised  horses,  cleared  land  and  made  good  use  of  the 
chase  and  other  advantages  of  the  country.  At  one  time 
the  Iroquois  went  to  war  against  the  northern  Indians;  it 
was  winter,  and  they  were  so  unlucky  that  they  had  to  flee 
in  nakedness.  So  they  took  all  their  clothes  and  carpets  from 
the  Eckerlins,  and  then  left.  This  should  have  been  a  warn- 
ing to  them.  The  Delaware  Indians  also  sent  word  that 
they  would  no  longer  be  secure  at  that  place.  But  they 
took  it  to  be  a  fable.  They  sometimes  went  to  Virginia, 
and  usually  after  their  return  home,  the  Indians  invaded 
Virginia,  which  created  the  suspicion  that  the  Eckerlins 
were  spies,  on  which  account  the  Prior  was  at  one  time  kept 
captive  in  a  fort.  But  when  the  Virginians  did  not  want 
to  let  them  live  there  any  longer,  Samuel  Eckerlin  tried  to 

2  [Shenandoah  ?] 


232  CHRONICON    KPHRATENSE. 

get  permission  to  do  so  from  the  governor  of  Virginia;  but  it 
was  refused,  and  a  company  of  soldiers  sent  with  him,  in 
order  to  take  his  brothers  safely  to  inhabited  regions.     They 
were  not  very  far  from  their  hermitage  when  seven  hostile 
Mohawk    Indians,   under    the    command    of   a    Frenchman, 
attacked  it.      The  servant  gave  the  alarm,  but  the  Prior  did 
not  allow  himself  to  be  disturbed  in  his  writing  until  they 
bound  his  hands  on  his  back;  they  packed  all  their  property 
on  horses,  of  which  these  hermits  possessed  a  great  number, 
set  the  house  on  fire   and   decamped  with  their  prisoners. 
Meanwhile  Samuel  Eckerlin  arrived  with  the  soldiers,  while 
the  fire  was  still  glowing  under  the  ashes.     This  distressing 
sight  brought  tears  to  his  eyes;  he  stepped  aside  and  allowed 
them  to  flow;  an  Indian  who  was  concealed  there,  lying  in 
wait  according  to  their  custom,  to  see  whether  anyone  was 
looking  after  them,  was  moved  by  his  tears  to  spare  his  life. 
Now  let  us  lay  before  the  reader  the  further  fortunes  and 
misfortunes  of  the  above-mentioned  Prior  and  of  his  brother 
Jotham   to  their  end,  following  the  account  obtained  from 
their  fellow  prisoners.      Because  an  English  army,  under  Gen- 
eral Forbes,  was  at  the  time  on  its  march  to  besiege  Fort 
Duquesne,  the  Indians  made  a  wide  detour  to  said    fort  to 
avoid  the  English.      It  took  them  eight  days  to  make  this 
journey,  on  which  they  were  sorely  maltreated  by  the  Indians, 
who  cut  off  the  beard  of  one  of  them  so  that  a  part  of  the 
cheek  adhered  to  it.      At  the   said   fort   they  sold   the  two 
brothers  to  the  French;  but  their  servant,  Schillig  by  name, 
they  kept  for  themselves.     During  a  severe  season  the  French 
took  their  prisoners  across  the  lakes  to  Montreal,  where  they 
were  for  some  time  lodged  in  the  Jesuit  College,     From  there 
they  were  sent  to  Quebec,  where  they  had  to  endure  a  hard 
winter  on  poor  fare;  yet  the  Canadians  had  so  much  respect 
for  a  hermit's  life,  that  they  permitted  them  at  times  to  beg 
in  the  town,  and  thus  they  became  an  obje6l  of  pity  to  many, 
for  which  may  God  reward   them.      They  wished  to  leave 
this  unfriendly  region  in  the  coming  spring,  but  there  were 
no  "flags  of  truce"  there,  such  as  used  to  go  from  there  to 
Halifax   with  prisoners,   so  they  resolved  to  let  themselves 
be  transported  to  France,  along  with  other  prisoners.     They 


•  A    HISTORY   OF    EPHRATA.  233 

indeed  arrived  there,  but  both  afflidled  with  a  distemper, 
which  also  transported  them  to  eternity.  The  Prior,  when  he 
felt  his  end  approaching,  had  himself  received  as  a  mem- 
ber of  an  Order  of  Monks  of  the  Roman  church,  which  is 
the  more  credible  as  he  had  always  entertained  a  particular 
esteem  for  friars.  They  gave  him  the  tonsure,  and  after- 
wards called  him  Bon  Chretien.  Soon  after  both  brothers 
departed  this  life. 

Such  was  the  end  of  the  first  Prior  of  the  Brethren.  He 
lived  but  forty-six  years,  and  was  of  a  short,  solid  and  strongly 
built  figure.  Of  his  awakening  we  have  inserted  his  own 
account.  We  have  seen  his  hut  in  the  wilderness,  where  he 
lived  for  a  considerable  length  of  time,  secluded  from  men, 
but  at  last  had  to  give  it  up  again,  otherwise,  he  said,  he  would 
have  lost  his  reason.  After  this  he  came  under  the  guardian- 
ship of  a  Brother,-  Amos  by  name,  who  lived  very  austerely, 
and  there,  according  to  his  testimony,  he  enjoyed  the  most 
blessed  days  of  the  whole  period  of  his  awakening.  But 
because  the  Superintendent  had  selected  him  for  a  higher 
schooling,  he  was  not  permitted  to  remain  in  this  lower  grade 
any  longer.  As  long  as  the  Superintendent  influenced  him  by 
his  spirit,  he  was  an  humble  and  merciful  person,  and  so  long 
his  own  brothers  were  his  greatest  opponents.  He^  was  often 
seen  to  roll  himself  on  the  ground  for  grief  when  he  saw  that 
Brethren  missed  their  calling,  or  fell  back  into  the  arms  of 
the  world.  But  at  last  he  began  to  waver  in  his  confidence 
in  the  Superintendent,  and  sided  with  his  brothers;  in  con- 
sequence of  which  he  and  the  Superintendent  had  important 
experiences  between  them,  which  induced  him  to  open  the 
door  to  the  tempter.  He  determined  to  gain  an  independent 
position,  and  to  obtain  the  privilege  of  his  office  diredlly 
from  God.  Those  who  were  used  for  his  overthrow  were  his 
most  faithful  Brethren.  But  there  was  no  help  for  it,  for  the 
Prior  had  the  seed  of  the  spirit  of  Korah's  rout  within  him, 
and  if  much  care  had  not  been  taken  the  awakened  in  the 
Settlement  would  at  last  have  been  turned  into  nothing  but 
Antichrists,  just  as  the  first  Christians  would  have  been 
seduced  by  the  example  of  Ananias,  and  would  have  trampled 
under  foot  God's  testimony,  if  vengeance  had  not  been  taken 
on  him. 


234  CHRONICON    EPHRATENSE. 

The  remarkable  thing  in  the  affair  is,  that  when  the  Prior 
had  thus  laid  before  God  his  purpose  to  break  loose  from  the 
Superintendent,  as  mentioned  above,  his  plan  was  accepted 
by  God,  and  that  he  could  not  undo  it  until  his  death, 
although  he  made  several  attempts.  God  is  to  each  man  just 
as  He  is  sought  to  be.  He  is  pious  to  the  pious,  and  wicked 
to  the  wicked;  and  herein  lies  the  greatest  danger  in  an 
awakening,  wherefore  also  the  good  Master  taught  us  to  pray: 
Lead  us  not  into  temptation,  x^nd  with  this  let  us  conclude 
the  tragedy  of  the  Eckerlins,  and  also  this  chapter. 


CHAPTER  XXX. 

How  THE   Country  was   Visited   by  War,  and   How  the 

SOIvlTARY   IN    THE  SETTI.EMENT   FarED    BY   IT.       AbOUT    THE 

Quiet  in  the  Land.     Also  the  Prior's  Office  is  Given  to 
Another  Brother. 

When  this  bloody  war  commenced,  and  the  flames  of  it  had 
already  seized  the  neighboring  provinces,  Pennsylvania  en- 
joyed qniet  and  peace;  and  everybody  had  so  mnch  confidence 
in  the  good  understanding  between  the  so-called  Quakers  and 
the  Indians  that  it  was  thought  this  province  would  not  be 
involved  in  the  war.  But,  before  it  was  thought  of,  the  Indians 
overran  the  back  counties,  and  this  at  a  time  when  disagree- 
ment existed  in  the  councils  of  the  country  with  regard  to 
resistance,  some  advocating  a  standing  army,  others  militia 
service.  According  to  the  situation  of  the  land  and  the 
manner  of  the  Indians,  who  always  traverse  a  country  in  a 
straight  line,  the  Paxton  road  would  have  led  them  from 
Shamokin  to  Ephrata;  but  arriving  at  the  north  side  of  the 
Blue  Mountains  they  turned  to  the  left  along  these  mountains, 
and  therefore  the  inhabitants  of  Gnadenhiitten  had  to  fall 
the  first  vi6lims  of  their  revenge.  That  region  became  for  a 
long  time  the  theatre  of  war,  and  much  human  blood  was 
shed  before  the  inhabitants  received  help,  and  the  New 
Jersey  militia  raided  across  the  Delaware  and  gained  some 
advantage  over  the  enemy. 

At  that  time  a  good  understanding  existed  between  those 
at  the  head  of  the  government  and  the  Solitary,  although 
the  common  people  were  not  well  pleased  with  them,  because 
they  did  not  take  up  arms.  Whenever  the  Governor  pro- 
claimed a  fast  for  the  country,  his  secretary'  showed  so  much 
respedl  for  the  Solitary  that  he  sent  them  a  copy,  and  then 
they  united  with  the  country  in  divine  service,  and  observed 
their  fasting  most  scrupulously.  At  such  times  you  might  have 
heard  the  Superintendent  fervently  pray  to  God  for  the  success, 
of  the  King's  arms.     But  the  time  had  not  yet  come  to  grant 

(235) 


236  CHRONICON    EPHRATENSE. 

these  prayers,  for  there  were  sins  lying  upon  the  country 
which  it  had  to  expiate;  therefore  they  had  to  turn  their 
backs  to  the  enemy,  and  God  ordered  it  so  that  the  English 
General  Braddock  was  defeated,  (See  Judges  Chap.  XX, 
where  the  children  of  Israel  could  not  humble  the  tribe  of 
Benjamin,  before  they  themselves  had  been  humbled.)  The 
Christian  disposition  of  the  Superintendent  and  of  the  Soli- 
tary during  this  distress  of  the  country,  of  which  it  may  be 
they  also  were  partly  a  cause,  gained  them  the  confidence 
of  many  people  of  high  and  low  degree;  and  they  were 
anxious  not  to  disappoint  their  confidence.  Many  a  time 
Ephrata  was  full  of  red-coats,  because  everybody  was  intent 
upon  learning  something  of  their  strange  way  of  living.  The 
officers  could  not  see  enough  of  the  Superintendent,  for  the 
wine-press,  which  tormented  the  inner  man,  showed  forth  in 
his  bearing  and  caused  everyone  who  saw  him  to  become 
favorably  disposed  towards  him.  When  the  officers  would 
hand  him  a  present  they  took  it  to  be  a  high  honor  if  it  was 
accepted  by  him.  Governor  Denny,  of  Pennsylvania,  through 
an  interpreter,  had  a  special  conference  with  him  in  the 
Sisters'  prayer-room,  concerning  the  condition  of  the  country, 
in  which  the  Governor  promised  him  and  the  Order  all  pro- 
tection, and  he  agreed  in  return  to  remember  the  country 
before  God.  In  the  same  way,  whenever  the  enemy  made  a 
new  inroad,  the  poor  people  would  send  messengers  into  the 
country  for  help,  when  their  distress  would  be  brought  before 
the  meeting  and  a  liberal  collection  made  for  them  in  the 
Community. 

Meanwhile  the  enemy  daily  approached  nearer  to  the  Set- 
tlement of  the  Solitary,  and  was  now  only  thirteen  miles 
distant.  Fugitives  fled  to  Ephrata  and  sought  prote6lion 
from  those  who  themselves  needed  it.  Messengers  daily 
brought  new  reports  of  murders,  which  they  usually  aug- 
mented by  further  additions.  Then  the  hearts  of  all  the 
Solitary  became  timid;  even  the  Superintendent  turned  pale, 
which  none  had  ever  seen  before.  This  determined  the 
Fathers  of  the  Community  to  offer  their  wagons  in  order  to 
bring  the  Sisterhood,  which  was  most  exposed  to  danger, 
further  down  into  the  country.  Thereupon  a  council  was  held. 


A   HISTORY   OF   EPHRATA.  237 

in  which  the  Sisters  declared  that  they  would  be  a  burden 
wherever  they  went;  they  were  determined  to  stay,  and  in 
case  of  necessity  assemble  in  the  prayer-hall  and  there 
await  the  result  from  God.  It  appears  that  this  unex- 
pe6led  resolution  touched  the  heart  of  God,  for  the  fol- 
lowing night  the  Superintendent  had  a  revelation  from  God, 
in  accordance  with  which  he  summoned  the  Brethren  and 
informed  them  that  he  had  received  the  assurance  from 
God  that  none  of  the  Solitary  should  die  at  the  hands  of  the 
Indians;  but  that  we  were  still  in  danger  from  our  own 
countrymen.  For  many  had  bound  themselves  by  oath  not 
to  march  against  the  enemy  until  every  non-combatant  in 
the  country  had  been  massacred.  At  the  same  time  a  report 
was  spread  over  the  country,  and  nobody  knows  who  did  it, 
that  Ephrata  was  to  be  burnt  down  at  a  certain  time,  so  that 
some  of  the  neighbors  made  ^preparation  to  go  to  the  assist- 
ance of  the  poor  Solitary.  But  God  brought  their  designs 
to  naught,  for  which  his  name  be  praised. 

This  address  of  the  Superintendent  had  the  eflfedl  that 
everybody  again  pursued  his  business  as  if  peace  reigned  in 
the  land,  at  which  many  were  amazed.  The  Superintendent 
after  this  made  several  visits  into  the  region  where  the  danger 
was  and  spoke  encouragingly  to  the  people,  as  God  moved 
him;  and  it  always  happened  that  the  enemy  came  either 
shortly  before  his  arrival  or  soon  after  it.  Once  he  journeyed 
with  a  large  company  on  account  of  church  matters  to  An- 
titum.  in  Cumberland  county,  to  which  place  he  had  been 
summoned.  He  heard  on  his  way  that  the  enemy  had 
killed  the  schoolmaster  and  seven  children;  he,  neverthe- 
less, continued  his  way  and  attended  to  his  work  there, 
although  not  safe  from  the  enemy  for  one  hour.  These  are 
the  circumstances  attending  the  war. 

Before  the  war  broke  out  a  company  of  awakened  people 
of  both  sexes  arrived  in  Philadelphia  about  midnight  from 
Altoona  under  the  leadership  of  a  scholar,  named  lyudovic. 
The  venturesomeness  of  these  people  was  amazing.  They 
had  neither  baggage  nor  any  money  for  the  journey;  they 
wandered  about  in  the  city  in  the  dark,  until  the  watchmen 
seized  them,  and  supposing  them  to  be  Moravian  Brethren, 


230  CHRONICON    EPHRATENSE. 

took  them  to  a  Brethren's  House.  After  more  careful  exami- 
nation, however,  it  was  discovered  that  their  religious  views 
were  nearest  to  those  held  in  the  Settlement;  therefore  some 
sent  the  report  thither  that  some  of  their  Brethren  had  arrived 
from  Germany,  and  that  they  should  take  care  of  them. 
Upon  this,  visitors  were  sent  to  them,  when  a  distindt  mutual 
ao-reement  of  views  was  revealed,  althouo-h  onlv  as  regards 
their  docftrines;  they  had  good  intentions  but  no  experience. 
Their  leader  and  some  of  the  others  concluded  to  pay  a  visit 
to  the  Settlement.  With  this  the  friends  in  Germantown 
were  not  at  all  satisfied,  and  accused  the  Brethren  of  always 
attempting  to  fish  the  best  men  away  from  them,  for  they 
intended  erecting  a  new  church  of  the  Spirit.  The  Brethren 
promised  to  return  their  visitors  to  them  again.  But  they 
especially  warned  the  good  Ludovic  against  the  Pious  in 
Pennsylvania,  saying  that  it  was  their  way  to  extol  a  person 
to  the  heavens,  but  that  it  only  lasted  until  they  had  spied 
out  his  deficiencies,  then  he  might  depart  in  dishonor;  all 
of  which  happened  to  the  good  Ludovic  in  full  measure. 

These  visitors  were  worthily  received  in  the  Settlement. 
The  Superintendent  especially  communicated  with  the  said 
Ludovic  in  all  sincerity,  for  he  had  a  pure  virgin  spirit,  and 
all  his  people  lived  a  life  of  continence.  He  believed  in 
community  of  goods  and  adult  baptism,  according  to  the 
apostolic  ordinance,  although  he  himself  had  not  attained  to 
this,  for  in  order  to  do  this  he  would  have  had  to  lower  him- 
self a  little  before  that  which  was  inferior  to  him,  and  for 
this  his  wings  were  not  yet  grown.  Nevertheless  he  gave  his 
assent  to  everything,  and  confessed  this  to  be  the  Community 
which  he  had  sought.  He  several  times  broke  bread  with 
them,  though  his  Sisters  never  did  even  this.  When  he 
arrived  again  in  Germantown  he  earnestly  engaged  in  the 
work  of  building  up  the  church,  for  which  a  door  was  opened 
to  him  ever  and  anon.  In  particular  they  arranged  for  divine 
service  in  a  house  which  a  merchant  had  assigned  to  them, 
by  which  they  first  made  themselves  suspected  to  their 
patrons  in  Germantown,  for  these  had  already  many  years 
ago  separated  themselves  from  the  services  of  the  great 
churches.     Therefore    they  were   not   a   little  vexed  when 


A    HIvSTORY   OF    EPHRATA.  239 

they  saw  him  in  meeting  dressed  in  a  black  coat  and  priestly 
vestments;  and  jnst  as  mncli  as  they  had  favored  him  before, 
so  much  they  now  tried  to  get  rid  of  him,  all  of  which  the 
Brethren  had  prophesied  of  him.  Honest  old  Saur,  know- 
ing well  that  Lndovic  stood  in  high  credit  with  the  Brethren, 
informed  them  of  the  whole  affair,  adding  that  he  had  no 
desire  to  carry  any  more  manure  to  this  tree,  as  it  was  already 
too  fat.  When  the  friends  in  Germantown  perceived  that 
he  was  pregnant  with  a  new  se6t,  and  had  not  abandoned 
the  hierarchical  spirit,  they  began  to  despair  of  his  church 
building,  while  he  on  the  other  hand  thought  very  meanly 
of  the  American  revival  spirit,  and  wrote  to  the  Superin- 
tendent that  he  was  now  entirely  at  an  end  with  the 
awakened  in  Pennsylvania,  and  if  he  had  not  found  a 
true  heart  in  Bphrata  the  next  thing  for  him  would  be  to 
return  to  Germany.  The  Superintendent,  in  answer  to  this, 
explained  to  him  by  letter  the  difference  between  American 
and  German  awakenings,  among  the  rest  in  the  following 
words:  "It  is  an  undisputed  fa6l  that  in  Germany  the 
church-government  of  the  new  covenant  neither  can  nor 
dare  step  forth,  for  either  the  little  boys  are  drowned  in  the 
water  or  the  little  girls  are  smothered  at  birth,  so  that  neither 
a  priestly  nor  a  virgin  race  can  grow  up  there."  And  at 
another  place  he  says:  "Be  it  known,  that  even  the  magis- 
terial office  in  Pennsylvania  is  not  yet  conducted  in  the 
strength  of  the  dragon  and  of  the  great  beast,  but,  with  its 
judgments,  stands  under  the  authority  of  the  saints,  on  which 
account  not  a  few  of  those  whom  I  know  would  soon  be 
taught  differently  by  the  beast,  should  they  administer  their 
office  in  Germany  as  they  do  here.  He,  therefore,  must 
praise  Pennsylvania  very  highly  in  view  of  the  eternal 
Providence  of  God,  which  so  ordered  it,  that  the  spiritual 
lineage  of  the  covenant,  a  priestly  and  virgin  race,  is  again 
sought  out,  and  thus  a  sandluary  is  built,  where  the  long 
dead  priesthood  is  as  a  dry  branch  planted  to  grow  in  ever- 
lasting verdure,"  etc. 

Soon  after  he  and  his  company  settled  in  the  barony  of 
I^ancaster,  on  the  Pequea  creek;  although  they  knew  nothing 
either  of  agriculture  or  breeding  cattle,  they  rented  a  small 


240  CHRONICON    EPHRATENSE. 

farm,  and  besides  had  the  good  hick  to  find  a  merciful  neigh- 
borhood which  abundantly  provided  for  them.  Here  he  laid 
aside  his  old  name  and  was  called  Melchizedek  by  his  people, 
which  he  most  likely  borrowed  from  the  Solitary.  Here  he 
also  engaged  in  an  important  correspondence,  in  which  he,  as 
a  scholar,  had  the  advantage  over  a  man  who  possessed  noth- 
ing except  what  he  had  learned  in  the  school  of  the  Holy 
Spirit.  But  the  Superintendent  caused  another  Brother  to 
answer  his  letters.  The  same  asked  him  who  gave  him  the 
right  to  make  reason  the  judge  in  divine  matters  ?  (For  the 
said  Ludovic  was  a  good  disciple  of  Wolff.)  Whether  Abra- 
ham took  counsel  with  his  reason  when  he  sacrificed  his  son 
to  God  ?  He  also  told  him  that  he  would  have  to  surrender 
something  to  God  before  he  could  enter  into  any  degree  of 
fellowship  with  him.  This  last  vexed  him  most.  He  de- 
manded what  it  was  that  he  would  have  to  surrender.  But 
this  nobody  could  tell  him;  he  ought  to  have  found  it  out 
from  within  himself.  After  this  wordy  dispute  had  lasted  for 
some  time  the  Superintendent  pronounced  the  following  ver- 
didl  on  it,  namely:  That  he  had  vanquished  the  Brother  with 
his  philosophy,  but  the  Brother  had  vanquished  him  with 
his  experience. 

Meanwhile  he  labored  to  execute  his  plan  of  a  new  church 
building,  but  because  the  human  will  dominated  in  the  mat- 
ter, all  hearts  were  closed  against  it  so  that  no  one  wanted  to 
have  anything  to  do  with  it.  The  Superintendent  wrote  sev- 
eral letters  to  him  concerning  it,  full  of  un6lion,  in  which 
he  represented  to  him  that  the  household  at  Ephrata  had  been 
born  by  a  holy  chance,  without  the  will  of  man,  and  that  on 
this  account  the  tempter  had  been  unable  to  gain  anything 
from  it.  Finally  he  frankly  declared  that  of  the  following 
one  would  happen  to  them:  either  God  would  help  them, 
and  then  sorrow  would  dwell  with  them;  or  it  would  turn 
out  to  be  an  ungodly  success,  or  their  ship  would  be  shat- 
tered, and  then  they  would  have  to  save  themselves  by 
swimming,  which  last  indeed  happened  to  them.  But  he 
would  not  be  convinced  of  this.  He  represented  to  the 
Community,  that,  because  the  establishment  of  such  an 
institution  at  Ephrata  had  met  with  success  by  the  blessing 


A   HISTORY   OF   EPHRATA.  24 1 

of  God,  tliey  were  bound  also  to  assist  others.  This  claim 
availed  so  much  that  it  was  promised  to  build  them  a  large 
and  spacious  house;  but  as  those  who  had  promised  to  pro- 
cure the  land  for  the  new  household  did  not  keep  their 
promise,  nothing  came  of  the  matter.  Amid  these  strange 
circumstances  the  good  Ludovic  was  transplanted  into  eter- 
nity, and  their  ship  was  shattered,  according  to  the  Super- 
intendent's prediction.  Thereupon  some  of  his  followers 
married,  and  the  others  returned  to  their  native  country. 

Before  we  conclude  this  chapter  let  us  mention  that  at 
about  the  same  time  a  change  in  the  church  government  was 
again  made  in  the  Settlement;  for  the  then  Prior  lost  his 
office,  whereupon  some  of  the  Brethren  undertook  the;  man- 
agement of  the  household;  but  since  the  office  demanded  a 
special  person,  the  same  was  a  second  time  put  on  the  shoul- 
ders of  Brother  Jabez,  during  whose  administration  the  Su- 
perintendent ended  his  life. 


^^^ 


CHAPTER  XXXL 

The  Community  at  Ephrata  is  Extended  by  an  Awakening, 
FOR  Which  Two  Brethren  of  the  Baptist  Congregation, 
George  Adam  Martin  and  John  Horn,  Prepared  the 
Way. 

This  awakening  took  place  during  the  above-mentioned 
war,  and  may  have  commenced  about  the  year  1757.  The 
members  of  this  awakening,  as  well  as  their  teacher,  George 
Adam  Martin,  before  this  belonged  to  the  Baptists,  but  left 
that  congregation,  induced  by  circumstances  which  had 
their  first  start  with  the  said  George  Adam  Martin.  The 
causes  of  this  separation  are  too  outrageous  to  call  for  a 
special  investigation  here,  and  besides  it  is  not  permitted 
to  trouble  the  reader  with  the  like  of  it  at  this  place.  But 
because  the  said  George  Adam  Martin  handed  in  a  writing, 
in  which  he  minutely  described  how  he  was  awakened,  and 
liow  he  had  lived  for  a  time  with  the  Baptists,  but  at  last 
united  himself  with  the  Community  at  Ephrata,  we  will  give 
an  extract  from  it,  and  then  leave  it  to  the  consideration  of 
the  reader.  This  document  is  the  answer  to  the  question  of 
a  friend,  why  he  had  separated  from  the  Baptists  and  gone 
over  to  the  Seventh  Day  Saints.  He  speaks  thus  of  his  con- 
version: In  the  year  1733  I  was  strongly  moved  to  repentance 
and  a  change  of  life,  and  all  without  any  man's  intervention, 
which  confused  me  so  that  I  did  not  know  what  to  do.  For 
my  heart  was  troubled.  Wherever  I  went  or  was  my  con- 
science was  so  disturbed  that  I  avoided  all  company  and 
felt  grieved  at  any  vanity  I  met  with.  I  was  constantly 
frightened  and  alarmed,  for  my  conscience  smote  me  every- 
where; besides  I  was  young,  bashfid  and  timid.  I  therefore 
went  about  like  a  lost  sheep,  and  thought  all  people  better 
than  myself,  which  opinion  indeed  I  still  have.  ■  I  never 
looked  for  much  from  men,  and  if  I  occasionally  listened  to 
some  one  preaching,  I  was  not  frightened  by  it,  because  I 
(242) 


A   HISTORY   OF   EPHRATA.  243 

felt  myself  more  damned  than  any  preacher  could  damn  me; 
nevertheless  some  little  hope  remained,  and  I  thought  per- 
chance I  might  yet  be  saved.  Being  in  such  a  condition 
I  was  baptized  on  my  faith  in  the  year  1735.  This  I  did 
to  honor  God  in  Christ  Jesus  and  intended  to  follow  him;  but 
had  no  further  thought  about  the  piety  of  a  Community, 
because  my  inner  troubled  state  did  not  permit  me  to  think 
about  other  things.  All  my  thinking  and  striving  were  only 
as  to  how  I  might  enter  the  kingdom  of  God. 

After  my  baptism,  when  alone  in  the  woods,  I  knelt  down 
behind  a  tree  and  prayed.  After  I  had  finished  it  came  into 
my  mind  to  open  the  New  Testament,  and  whatever  I  found 
under  my  right  thumb  that  should  be  my  precept  during  life. 
Then  I  turned  up:  "Study  to  show  thyself  approved  unto 
God,  a  workman  that  needeth  not  to  be  ashamed,  rightly 
dividing  the  word  of  truth"  (II  Timothy,  II,  15).  This 
troubled  my  mind  excessively;  sometimes  I  took  it  to  be  a 
temptation;  then,  again,  as  if  I  had  tempted  God;  and  again 
that  the  Spirit  had  mocked  me.  Taking  all  together  I  did 
not  know  what  to  make  of  it.  To  become  a  workman  in  the 
church  of  God,  that  I  dared  not  harbor  in  my  mind.  Soon 
after  I  was  led  into  such  temptation  for  about  sixteen  weeks 
that  I  incessantly  heard  nothing  but:  "You  are  damned!  you 
are  damned!"  This  frightened  me  so  that  I  enjoyed  neither 
sleep,  nor  eating  or  drinking.  My  father  asked  me  what  was 
the  matter  with  me,  but  I  dared  not  tell  him,  for  I  thought 
that  never  before  had  a  person  lived  on  earth  in  such  a  damn- 
able state.  At  last  I  was  delivered  out  of  this  bondage, 
received  pardon,  and  became  a  recipient  of  the  gracious 
visitation  of  my  God  in  Christ  Jesus,  and  of  the  power  of 
regeneration,  of  which  before  I  had  known  nothing.  Thus  by 
grace  and  compassion  alone  I  became  one  of  the  redeemed  of 
the  Lord.  After  this  I  became  cheerful  and  joyous  in  my 
Saviour,  Jesus  Christ,  diligently  read  the  Bible,  exercised 
myself  in  prayer,  took  pleasure  in  divine  things,  and  med- 
dled with  nothing  but  what  concerned  my  salvation;  besides 
I  held  the  Brethren  in  high  esteem  and  had  a  sacred  regard 
for  everything  good. 

It  happened  in  the  year  1737  that  my  Superintendent  was 


244  CHRONICON    EPHRATENSE. 

called  upon  to  go  to  the  great  Swamp,  in  order  to  baptize  sev- 
eral persons.  When  he  announced  this  at  the  meeting  and 
asked  who  was  willing  to  go  with  him,  I  was  willing  to  go. 
After  our  arrival,  when  the  meeting  was  over,  the  persons  to 
be  baptized  were  introduced,  and  a  passage  from  Luke  XIV 
was  read  to  them,  about  the  building  of  towers  and  waging 
war,  which  also  was  customary-  among  them  even  in  Ger- 
many; for  when  I  was  baptized  this  surprised  me,  and  I  did 
not  know  what  to  think  of  it.  It  was  done  as  often  as  per- 
sons were  to  be  baptized;  so  that  you  did  not  know  whether 
you  were  to  build  or  not,  to  go  to  war  or  not,  or  whether  God 
had  10,000  and  the  devil  20,000  men.  As  soon  as  you  came 
to  the  water  the  hymn  was  usually  sung:  "Count  the  cost 
says  Jesus  Christ,  when  the  foundation  Thou  wouldst  lay," 
etc,  whicli  A,  M.  ^  had  composed  already  in  Germany.  When 
these  confused  transadlions  were  now  also  enacted  here,  as  was 
customary,  it  suddenly  seized  me  so  that  my  limbs  trembled, 
and  it  flashed  like  a  flame  through  my  whole  being,  and 
before  I  knew  it  I  heard  myself  speaking  in  an  overloud  voice. 
I  was  frightened  at  myself,  for  I  thought  of  nothing  less  than 
of  speaking.  I  said  that  it  was  not  the  Lord  Jesus'  intention 
to  bring  such  things  before  candidates  for  baptism,  for  their 
purpose  was  to  enter  into  their  covenant  with  God  by  bap- 
tism, and  to  build  upon  the  rock  Jesus  Christ;  those  who 
wished  to  build  a  tower  besides  the  temple  of  God  might 
have  such  things  brought  before  them.  This  speech  fright- 
ened everybody,  and  all  were  silent  and  dumb.  At  last  our 
Superintendent,  M.  U. ,  ^  of  blessed  memory,  said,  ' '  What 
shall  we  do  then,  for  something  must  be  said  to  the  people." 
Without  taking  thought  I  answered:  "The  i8th  Chapter  of 
Matthew,  about  exhortation  and  pimishment,  might  be  read;" 
which  proposal  was  adopted  from  that  hour,  and  is  still  cus- 
tomary with  them  to  this  day. 

This  was  the  first  stumbling  block  I  found  in  their  doc- 
trine. But  because  they  adopted  my  suggestion  throughout 
the  whole  country,  and  no  person  moved  against  me,  but  all 
were  surprised  and  thought  that  this  movement  on  the  part 
of  a  young  man  which  they  saw  and  heard  was  the  work  of 
1  [Alexander  Mack.]  *  [Martin  Urner.] 


A    HISTORY    OF    EPHRATA.  245 

the  Spirit  of  God,  I  greatly  honored  them,  since  they  in  so 
childlike  a  way  gave  all  the  honor  to  God.  Moreover  they 
now  noticed  me  more,  especially  did  my  Superintendent 
love  me  until  he  died,  and  he  was  much  grieved  when  he 
had  to  lose  me.  But  I  did  not  respe(5l  the  household  of  the 
Congregation,  and  nothing  of  the  kind  touched  me;  but  I 
was  earnest  in  my  calling  to  gain  favor  before  God  by  my 
life  and  behavior.  I  took  no  offence  at  any  person,  nor 
did  I  seek  their  esteem;  I  only  endeavored  to  follow  the 
didlates  of  my  conscience.  But  it  happened  by  and  by 
that  they,  contrary  to  my  wish,  chose  me  as  their  Superin- 
tendent, after  I  had  already  obediently  moved  across  the 
waters  of  the  Susquehanna.  Before  this  occurred  it  hap- 
pened that  Count  Zinzendorf  and  many  of  his  Brethren 
came  into  the  country  and  occasioned  a  great  stir,  especially 
by  his  conferences.  And  because  all  denominations  were 
invited  to  them,  I  too  was  deputed  by  my  Superintendent  to 
attend  them.  When  I  arrived  at  the  conference,  which  was 
held  atOley,  I  found  there  some  of  our  Baptists,  Seventh  Day 
men,  Mennonites  and  Separatists.  The  Count  himself  was 
president,  and  for  three  days  I  heard  queer  and  wonderful 
things  there.  After  my  return  home  I  went  to  my  Superin- 
tendent and  said  that  I  looked  upon  the  Count's  confer- 
ences as  snares,  for  the  purpose  of  bringing  simple-minded 
and  inexperienced  converts  back  to  infant  baptism  and 
church-going,  and  of  eredling  the  old  Babel  again.  We 
consulted  with  each  other  what  to  do,  and  agreed  to  get 
ahead  of  the  danger,  as  some  Baptists  had  already  been 
smitten  with  this  vain  dodlrine,  and  to  hold  a  yearly  con- 
ference, or  as  we  called  it,  a  Great  Assembly,  and  fixed  at 
once  the  time  and  place.  This  is  the  beginning  and  founda- 
tion of  the  Great  Assemblies  of  the  Baptists. 

After  this  general  meeting  had  been  established,  the  oppor- 
tunity was  offered  to  speak  of  various  matters  whenever  we 
met,  and  since  most  of  the  Baptists  who  had  laid  the  founda- 
tion of  their  Congregation  in  Schwarzenau,  were  uneducated 
arch-idiots  and  ignoramuses,  their  followers,  of  course, 
brought  their  absurd  notions  also  to  this  meeting,  always 
appealing  to  their  predecessors,  saying  the  old  Brethren  in 
Germany  did  so,  and  we  must  not  depart  from  their  ways. 


246  CHRONICON    EPHRATENSE. 

When  I  heard  this  I  contradi6led  them,  which  occasionally 
gave  rise  to  disputes,  in  which  I  always  had  P.  B.  and  M.  U.  * 
and  most  of  the  common  people  on  my  side.  But  among 
other  things  something  once  occurred  which  appeared  to  me 
to  be  heretical,  for  when  A.  D. ,  *  who  still  was  one  of  the  first, 
once  said  that  our  old  Brother  A.  M.  had  believed  the  same, 
I  was  at  once  aflame  and  boldly  contradi(5led  it.  But  another 
Brother,  M.  F. ,^  took  the  affair  out  of  my  hands  and  said: 
"If  it  had  not  been  for  this  I  should  not  have  joined  the 
Brethren."  To  this  I  answered:  "Then  you  have  a  poor 
reason  for  your  change  of  religion."  Meanwhile  ears  were 
pricked  up  and  the  matter  was  talked  about,  and  I  said  I  did 
not  know  how  Christ  Jesus  could  call  himself  a  son  of  man  if 
he  had  not  taken  upon  himself  something  from  the  Virgin  con- 
secrated for  this  purpose,  for  it  was  evident  that  she  never  had 
known  a  man.  Then  M.  F.  answered  that  he  had  not  received 
more  from  the  Virgin  than  a  wanderer  who  passes  through  a 
town  receives  from  the  town;  or  than  a  ball  which  passes 
through  a  gun,  or  the  water  which  runs  through  a  pipe.  I 
was  frightened  at  such  an  expression.  M.  U.  sat  alongside  of 
me  and  said:  "May  God  protedl  us  against  this!"  But  he 
whispered  into  my  ear:  "  Speak  out  against  this,  it  is  hereti- 
cal; do  not  spare  it."  I  then  said  that  if  it  were  as  they  said 
it  would  have  been  all  the  same  whether  the  Virgin  was  holy 
or  not;  a  wanton  might  then  as  well  have  given  birth  to  him 
since  he  received  nothing  from  her,  which  is  blasphemous  to 
think  and  far  more  to  say.  This  frightened  them  so  that  they 
left  off  defending  this  thing;  the  dispute,  nevertheless,  lasted 
two  days  before  this  Mohammedan  Goliath  was  slain.  It  may 
be  thought  that  I  have  deviated  too  far  from  my  reasons  why  I 
left  the  Baptists;  but  no,  these  are  the  very  reasons,  for  I  took 
offence  at  the  foundation  and  origin,  because  the  originators 
deviated  from  their  aim  and  basis,  which  in  my  opinion  is 
the  love  of  God  towards  all  men,  and  formed  a  sect,  like  the 
Inspired,  out  of  the  great  awakening  which  had  taken  hold 
of  them  in  Germany,  and  aroused  strife  and  hatred  by  their 
disputes.     This  George  Graben  told  them  to  their  faces,  and 

'[Peter  Becker  and  Martin  Urner.]  *[Abraham  Diboy  (Dubois?)] 

5  [Michael  Frantz.] 


A    HISTORY   OF   EPHRATA.  247 

especially  to  A.  M. ,  at  a  public  meeting  in  Holland,  being 
inspired  to  it,  saying:  "You  and  all  of  you  are  dead,  and 
have  died  to  the  life  of  God;"  all  which  was  listened  to  by 
W.  K.  ,^  who  had  just  been  liberated  out  of  the  prison  in 
Giilch,  where  he  had  been  incarcerated  for  the  sake  of  the 
truth;  he  told  me  all  this.  At  the  very  commencement  they 
adopted  needless  restridlions,  in  that  they  did  not  allow  any- 
one who  was  not  baptized  to  partake  with  them  of  the 
Holy  Sacrament.  Had  they  not  been  so  sectarian  in 
this  matter,  and  been  more  given  to  impartial  love, 
they  would  have  found  entrance  to  more  souls  in  their 
great  awakening  and  largely  promoted  the  glory  of  God. 
But,  instead,  sectarianism,  quarrelsomeness  and  discord 
spread  through  their  whole  awakening  in  Germany  as 
far  as  to  Switzerland.  Therefore,  also,  the  incomparable 
teacher,  J.  N. ,  ^  separated  from  them,  and  stood  alone, 
until  he  went  to  America  and  arrived  in  Philadelphia,  to 
which  place  A.  M.  went  to  meet  him,  and  entreated  him  for 
God's  sake  to  forget  and  forgive  what  had  happened  in  Eu- 
rope; to  which  the  same  agreed.  A.  M.  by  his  diligence 
also  prevented  the  above  mentioned  J.  N.  from  coming  to 
Ephrata  at  the  time  of  the  awakening,  otherwise  he  would 
have  been  a  victim  of  it  too,  for  his  testimony  concerning  the 
renunciation  of  the  world  was  as  similar  to  the  testimony  in 
Ephrata  as  one  drop  of  water  is  to  another.  He  afterwards 
moved  to  Amwell,  in  New  Jersey,  and  superintended  the 
Community  there.  I  visited  him  there  several  times,  and  was 
much  edified  by  his  conversation,  and  pleased  and  surprised 
at  his  great  and  sound  mind  and  the  gifts  which  God  had 
bestowed  on  him.  I  might  here  mention  many  things 
which  he  made  known  to  me.  He  told  me  that  A.  M. 
had  been  an  honest  and  faithful  man,  but  that  he  lacked 
enlightenment.  PerTiaps  this  was  because  they  had  fallen 
out  with  each  other  about  the  incarnation  of  Jesus  Christ. 
He  said  to  my  face,  "  You  will  not  agree  with  these  people," 
meaning  the  Baptists;  "either  they  will  reject  you,  or  you 
them,  for  a  truly  converted  man  cannot  live  with  them;  and 
I,"  he  added,  "should  I  live  another  year,  shall  again  with- 
[«Will.  Kebinger.]  'Qohn  Naas.] 


248  CHRONICON   EPHRATENSE. 

draw  ftom  them."  But  lie  died  within  that  very  year,  and  is 
buried  in  x^mwell,  among  twenty  children,  all  of  whom  lie 
buried  around  him. 

With  Christian  Libe,  who  also  was  a  preacher  among 
them,  strange  things  likewise  happened.  He  was  taken 
prisoner  in  Basle,  where  he  was  engaged  in  divine  affairs, 
and  was  sold  into  the  galleys,  but  ransomed  after  two  years. 
At  last  he  settled  in  Creyfeld,  where  he  and  the  above- 
mentioned  J.  N.  superintended  the  Community,  until  they 
at  last  had  a  fall-out,  because  J.  N.  called  him  a  pill-monger 
publicly  before  the  whole  Congregation,  and  then  left. 
But  Christian  Libe  tried  to  continue  the  Congregation, 
although  everything  wasted  under  their  hands;  the  Brethren 
who  had  been  prisoners  withdrew,  the  whole  Congregation 
was  given  up,  and  everything  went  to  ruin.  He  himself 
became  a  merchant,  and  even  at  last  a  wine  merchant,  and 
married  out  of  the  Congregation,  against  their  own  rules, 
and  not  a  branch  is  left  of  their  Baptist  business  in  all 
Europe.  Such  matters,  and  many  others  not  mentioned, 
prove  to  me  that  their  fundamental  principles  cannot  endure 
before  God  and  the  w'orld;  for  they  neither  know,  nor  are  they 
able  to  condu(5l  the  office  of  the  new  covenant,  because  they 
have  no  true  knowledge  of  salvation,  nor  of  the  righteous- 
ness which  avails  before  God,  and  is  reckoned  to  us  as  faith; 
but'they  want  to  force  and  perfedl  everything  through  right- 
eousness, by  punishing,  condemning  and  avoiding,  which  is 
not  according  to  the  new  covenant,  but  the  letter  of  the  law, 
consisting  of  commandments  and  laws. 

If  God  had  not  spared  a  branch  of  the  root  o'f  Hochmann 
from  Hochenau,  the  whole  brood  would  have  died  at  birth, 
like  the  Baptists  of  Munster.  This  innocent  branch  was 
P.  B. ,  who  was  a  spiritual  son  of  Hochmann,  but  was 
baptized,  and  came  to  live  at  Creyfeld,  where  he  energetically 
exercised  the  gifts  he  had  received  from  God,  in  singing  and 
fervent  praying,  to  the  benefit  of  the  Congregation;  although 
he  was  otherwise  no  orator,  but  led  a  quiet  life.  Soon  after 
he  had  to  experience  what  he  had  not  expelled,  for  his 
spiritual  Father  had  taught  him  peace  and  love;  but  here 
he  heard  much  quarreling    and  strife,  which   soon  deeply 


A   HISTORY   OF   EPHRATA,  249 

grieved  him.  It  happened  that  a  young-  Brother,  Hacker 
by  name,  who  had  studied,  and  who  was  full  of  love  and  an 
intimate  friend  of  the  said  P.  B. ,  wanted  to  marry  the 
daughter  of  a  merchant,  who  also  had  been  baptized  into 
the  Congregation,  but  still  served  the  Mennonites  as  preacher, 
because  they  did  not  wish  to  lose  him,  and  gave  him  a  yearly 
salary  of  800  Gulden.  This  man  was  glad  for  such  a  son-in- 
law,  and  married  them  with  great  pleasure,  not  thinking  that 
it  would  produce  such  a  great  excitement  in  the  Congrega- 
tion. But  when  the  affair  became  known  the  tumult  in  the 
Congregetion  became  so  great  that  Christian  Libe,  the 
second  teacher,  and  with  him  four  single  Brethren,  rose  up 
against  it  and  excommunicated  said  Hacker,  though  J.  N. 
and  the  Congregation  wished  only  to  suspend  him  from 
bread-breaking.  This  godless  excommunication  ruined  the 
whole  Congregation  in  the  town  of  Creyfeld.  I  heard  the 
blessed  teacher,  J.  N.  say  that  more  than  100  persons  in 
Creyfeld  had  been  convinced  in  favor  of  the  new  baptism,  but 
on  account  of  this  ban  everything  was  ruined  and  killed.  And 
since  no  Moses  was  there,  who  might  have  sent  Aaron  with 
the  censer,  the  fire  of  the  ban  burned  on  and  consumed  the 
whole  Congregation,  which  still  pains  my  heart  whenever  I 
think  of  it.  But  it  touched  poor  Hacker  most,  who  took 
all  the  blame  on  himself.  The  spirits  took  possession  of  him 
so  that  he  fell  sick  and  died  of  consumption;  as  they  were 
converted  people  they  were  able  to  accomplish  something. 
His  good  friend  P.  B. ,  however,  was  with  him  in  his  utmost 
need,  up  to  his  death. 

After  this  P.  B.  concluded  to  move  to  Pennsylvania,  and 
when  this  became  known  several  others  moved  with  him; 
but  the  spirit  of  discord  and  ban  also  moved  with  them,  and 
so  wounded  and  corrupted  them  on  the  other  side  of  the 
ocean,  that  they  could  hardly  be  cured  in  America.  But 
God,  nevertheless,  took  care  of  this  branch,  that  it  should 
bear  fruit  from  the  root,  and  brought  it  about  that  the 
German  ban-branches  were  broken  off,  in  order  that  this 
branch  might  have  room  to  grow,  and  at  last  it  blossomed 
and  bore  fruit  in  America,  as  in  a  garden  of  God.  But  the 
dear  soul,  P.  B.,  could  not  attain  his  obje6l,  for  the  wild  Bap- 


250  CHRONICON    EPHRATENSE. 

tist  ban-branches  always  tried  to  paint  a  European  shadow 
before  his  eyes;  so  that  he  died  having  fellowship  with  hardly 
anyone,  for  none  of  them  understood  his  nature.  Now  I 
return  to  our  yearly  meeting,  at  which  the  European  ban- 
bianch  continually  became  a  topic  of  conversation,  so  that 
you  always  had  to  contend  with  these  quarrels,  until  A.  D. 
and  M.  F.  at  last  died.  Then  other  and  thinner  branches 
came  forth,  with  which  it  was  still  more  difficult  to  deal, 
until  at  last  they  put  me  out.  Then  I  thought  the  affair 
would  end,  but  it  only  commenced  in  earnest;  for  as  quiet 
as  ever  I  kept  they  let  me  have  no  peace.  I  was  heartily 
tired  of  their  affairs.  Some,  however,  still  adhered  to  me 
and  could  not  leave  me.  They  also  were  suspe(?ted  and  were 
-avoided  on  my  account,  for  whoever  would  not  ban  me  him- 
self had  to  be  banned. 

Now  I  became  puzzled,  for  the  wild  European  ban- 
branches  threw  such  a  shade,  mist,  darkness  and  gloom  over 
the  eyes  of  my  mind  that  I  could  not  see  the  light  of  the  sun 
in  the  Gospel.  I  still  lay  buried  under  the  hellish  ban- 
doclrine,  and  my  conflidl  was  very  great,  for  I  was  even  afraid 
to  doubt  the  ban-do(ftrine.  In  Germany  I  should  willingly 
have  entered  the  highest  classes  of  the  high  schools,  but  here 
I  had  to  attend  high  school  against  my  will,  had  to  learn  the 
language  of  Canaan,  and  to  begin  with  A.  This,  indeed, 
appeared  very  strange  to  me,  because  nearly  everybody  who 
knew  me  considered  me  a  great  dodlor  of  Holy  Writ.  There 
I  lay  under  a  heavy  rod,  severeh'  beaten  both  by  God  and 
men,  for  the  treacherous  dealt  treacherously  with  me  and  I  was 
so  lean.  (Isaiah  XXIV,  16.)  Forthe  justice  of  God  pursued 
me  and  all  the  good  in  me  was  turned  into  evil,  because  I  had 
taken  it  as  my  own.  Here  my  earnestness  was  turned  into 
hypocrisy,  my  singing  and  praying  into  boastfulness,  my 
preaching  into  vanity,  my  journeying  and  visiting  into  an 
outrunning  of  God  before  He  had  sent  me.  My  friendliness 
was  dissimulation,  my  weeping  and  my  tears  a  se(5larian  long- 
ing, my  conversation  with  men  on  religious  subjecT;s  a  fraud, 
my  piety  a  mere  show,  my  reading  and  my  studies  a  prying 
art,  my  desire  to  convert  men  a  rebellion  against  God.  For 
the  cursers  cursed  me  (namely,  the  old  Baptists),  and  those 


A   HISTORY   OF   EPHRATA.  25 1 

who  are  ready  to  awaken  the  Leviathan  (Job  III,  8);  for  whoso 
banneth  he  ciirseth.  Here  I  had  to  learn  the  language  of 
Canaan,  willing  or  not  willing,  like  Balaam,  who,  whether  he 
wished  or  not,  was  compelled  to  bless  and  could  not  help  it, 
however  much  he  wished  to  curse.  (Num.  XXIII,  20.)  Here, 
then,  God  severed  all  fellowship  of  my  conscience  with  the 
European  ban-teachers  and  showed  me  how  their  foundation 
was  laid  in  cursing  and  blessing.  For,  if  a  person  does  not 
wish  to  be  blessed  by  them,  they  curse  him  like  those  who 
curse  and  who  awaken  the  Leviathan,  and  they  rejoice  in  the 
ruin  of  such  people  and  say  that  that  is  the  judgment  of  God 
(see  A.  M.'s  little  book,  pages  107,  108,  109;  also  the  answer 
to  Gruber's  twenty -second  question),  at  which  talk  any  one 
instru(5ted  by  God  should  verily  grieve  in  his  heart.  May  God 
preserve  mine  and  ever^'body's  heart  from  such  a  dodlrine, 
because  it  is  so  far  removed  from  the  do6lrine  of  Christ, 
which  teaches:  "  Love  your  enemies;  bless  them  that  curse 
you!"   May  God,  the  Almighty,  have  mercy. 

Therefore  I  believe  that  the  European  Baptists  have  no 
business  in  America,  but  that  they  escaped  hither  as  fugi- 
tives from  the  Spirit  of  God,  which  would  not  allow  them  to 
build  their  nest  in  Gennany,  because  they  were  corrupt  in 
their  principles;  for  without  knowing  it  they  had  been 
cheated  by  the  spirit  of  Balaam,  who  rode  and  struck  the 
she-ass  before  he  was  sent.  (Num.  XXII.)  I  further  believe 
that  it  would  have  been  better  for  the  American  awaken- 
ings if  they  had  never  come  to  America;  but  flight  is  per- 
mitted in  the  Old  and  New  Testaments.  However,  had 
they  fought  out  their  fight  in  Europe,  since  they  were  there 
awakened,  it  would  have  been  more  to  their  honor.  For 
although  I  disagree  with  their  fundamental  principles  in 
time  and  eternity  (except  baptism,  the  Lord's  supper  and 
the  rite  of  feet-washing),  I  nevertheless  respe6l  them  before 
God,  but  especially  A.  M.,  a  man  who  suffered  much  for 
God,  in  spite  of  the  great  and  grave  errors  which  he  had, 
like  many  of  the  saints;  for  a  man  who  with  his  congre- 
gation leaves  his  inherited  religion,  leaves  Babel  and  Egypt, 
experiences  what  one  who  is  no  leader  cannot  experience, 
as  did  Moses,  John  Huss,  Martin  Luther,  Ulric  Zwingli, 
Menno  Simon,  Count  Zinzendorf,  Conrad  Beissel,  etc. 


252  CHRONICON    EPHRATENSE. 

There  never  was  a  false  prophet,  who  had  not  also  some 
truth. 

There  never  was  a  godless  person,  who  had  not  before 
been  converted. 

There  never  has  been  an  accuser  of  his  brother,  or  a 
despiser  of  his  mother's  son,  who  has  not  had  the  covenant 
of  God  on  his  lips  and  proclaimed  the  laws  of  God. 

There  never  was  a  calumniator,  who  had  not  before  known 
the  truth. 

There  never  was  one  who  cursed,  who  had  not  before 
known  how  to  bless. 

There  never  went  a  person  astray,  who  had  not  before 
been  on  the  right  way. 

There  never  was  a  liar,  who  did  not  before  fall  from  the 
truth. 

There  never  was  a  bitter  envier,  who  was  not  before  in  the 
bonds  of  love. 

There  never  was  an  enemy,  who  was  not  a  friend  before. 

There  never  was  one  who  recognized  the  truth,  before  he 
recognized  the  lies  in  himself. 

Now  I  will  briefly  answer  a  second  question:  How  and 
why  I  might  have  joined  the  Seventh  Day  Baptists?  Al- 
though you  might  as  well  have  asked:  How  and  why  I 
might  have  joined  the  children  of  God  ?  For  my  Congrega- 
tion is  the  largest  of  all,  since  I  am  at  one  with  all  who 
belong  to  the  kingdom  of  God.  (Matth.  XII,  50).  But  I 
must  begin  my  narrative  at  the  beginning.  On  my  account 
nearly  sixty  souls  were  banished  (a  likeness  to  John,  IX,  22), 
because  they  would  not  believe  in  lies,  nor  follow  the  envy 
of  their  preachers;  therefore  we  formed  a  Congregation. 
However  I  continued  to  preach  as  before,  and  there  was 
great  commotion  throughout  almost  the  whole  land,  so  that 
I  was  in  demand  at  Conestoga,  Philadelphia,  Germantown, 
Conewago,  Monocacy,  as  far  as  Virginia.  And  although 
I  kept  up  fellowship  with  all  unsedlarian  souls,  I,  never- 
theless, was  most  intirnate  with  my  own  trusty  Brethren 
and  Sisters.  About  this  time  Brother  Frederick  Fuhrman 
held  a  love-feast,  to  which  all  this  little  flock  gathered 
and  some  were  baptized;  this  was  the  first  love-feast.     But 


A    HISTORY   OF   EPHRATA.  253 

the  Congregation  increased  in  membership  by  baptism,  so 
that  during  a  journey  of  four  weeks  twenty-six  were  bap- 
tized and  twelve  love-feasts  held.  But  as  the  affair  pro- 
gressed it  happened  that  I  was  expected  at  Conestoga.  I, 
therefore,  got  ready,  and  three  Brethren  with  me.  I  long 
before  had  intended  to  see  the  Brethren  at  Ephrata.  When 
we  arrived  at  Lititz  I  sent  two  of  my  Brethren  by  another 
way  to  those  who  expected  me,  to  announce  to  them  that  I 
was  there,  and  if  they  wished  to  have  a  meeting  held  the  said 
Brethren  should  come  to  Ephrata  before  the  meeting  and 
notify  us.  I  and  my  Brother,  John  Horn,  however,  with 
staff  in  hand,  went  direcft  towards  Ephrata.  Following  the 
road  we  first  arrived  at  the  Sisters'  household,  though  we  did 
not  know  who  lived  there.  We  went  to  a  worthy  matron  and 
asked  where  Friedsam  lived.  She  showed  us  the  way.  We 
went  straight  to  it  and  knocked,  when  old  Nagele  came  out 
and  asked  where  these  men  came  from.  I  answered  that  we 
came  from  far,  for  I  did  not  wish  them  at  once  to  know  who 
we  were,  for  they  knew  my  name  but  not  my  person.  Then 
he  said:  "  Come  in  then,"  and  opened  the  door.  The  old 
Father  reverently  rose  and  received  us  with  a  kiss,  and  the 
others  did  the  same,  for  he  had  visitors  at  the  time.  Then  he 
made  us  sit  behind  the  table,  he  sitting  before  it,  and  said: 
"Where  do  these  dear  men  come  from?"  I  answered: 
"We  come  from  far"  (for  I  restrained  myself).  He  asked: 
"  But  from  where ?"  I  said:  "  From  Canecotschicken. "*  He 
said:  "Then  you  know  George  Adam?"  I  answered: 
"  Yes,  we  know  him  well."  He  spoke:  "  Ah,  how  is  he?" 
I  said:  "As  you  see,"  for  I  could  no  longer  hold  back. 
"Ah,"  he  said  to  this,  "are  you  George  Adam?  here  lies 
the  letter  which  you  wrote;  we  were  just  speaking  about 
you  when  you  knocked."  We  continued  the  conversation, 
and  nothing  was  said  on  either  side  to  which  we  both  did 
not  agree. 

While  conversing  thus  animatedly,  a  Sister  entered,  brought 

a  tub  of  water  and  an  apron,  put  them  down  and  silently 

left;  who  she  was,  and  who  had  ordered  her  to  do  so,  I  do 

not  know  even  to  this  very  hour.     The  old  Father  rose  and 

*  [Conococheague  ?] 


254  CHRONICON    EPHRATENSE. 

said:  "  Come  Brethren,  sit  down  here,  I  will  wash  your  feet." 
So  he  washed  our  feet,  and  Brother  Nagele  dried  them  for 
us.  Then  I  said:  "You  have  washed  our  feet,  now  let  us 
also  wash  yours,"  to  which  they  consented;  so  I  washed 
their  feet,  and  Brother  Horn  dried  them.  When  this  was 
done,  he  said,  "Let  us  go  into  the  Sisters'  house."  I  said 
I  should  like  also  to  visit  my  old  pastor  M.  and  Brother 
Obed.  He  said  that  could  also  be  done,  but  desired  that  we 
first  should  go  to  the  Sisters'  house.  We  went  there,  and 
they  prepared  a  splendid  meal  for  us,  during  which  we  all 
the  time  continued  our  conversation;  but  nothing  was  said 
on  which  we  did  not  agree.  After  this  we  ascended  the  hill 
where  Brother  Obed  lived.  On  the  w^ay  up  he  said  to  me, 
"God  has  done  this,  that  you  had  to  come  to  us,  for  with  us 
ever^'thing  lies  prostrate,  and  we  have  for  years  been  unable 
to  hold  any  meetings;  I  hope  you  have  come  to  raise  up  again 
the  fallen  down  hut."  I  was  surprised  at  this  candor,  and 
thought  perhaps  there  was  some  trick  behind  it.  But  I 
afterwards  learned  that  it  was  sincerity,  and  through  all  my 
life  imtil  his  death,  I  never  heard  of  unfaithfulness  in  him. 
When  we  arrived  there,  and  had  welcomed  each  other,  he 
said,  "How  do  you  do,  Brother  Obed?  How  about  heaven?" 
Such  speech  continued  and  all  was  harmony,  which  pleased 
my  Brother  Horn  so  much  that  he  afterwards  remarked: 
"You  will  not  bring  me  away  from  these  people  again,  do 
what  you  please;"  which  I  heard  with  pleasure.  At  the  close 
of  the  visit  the  old  Father  asked  whether  we  would  not  like 
to  visit  the  Sisters  ?  I  said  we  had  no  time  now,  we  expecfted 
two  other  Brethren  who  had  left  us  at  Lititz,  who  were  to 
inform  us  where  and  when  the  meeting  was  to  be  held. 
"Why,  do  you  know  what,"  he  said,  "  I  will  make  them 
assemble  in  their  prayer-hall,  so  that  you  can  see  them  all; 
it  is  also  desired  that  you  should  make  an  address  to  them;" 
and  this  it  was  resolved  to  do.  After  this  we  visited  our  old 
pastor  Miller,  who  reverently  received  us,  and  met  us  with 
all  the  modesty  becoming  an  honorable  man.  In  the 
course  of  conversation  I  asked  him  wdiether  he  did  not  still 
owe  something  to  the  R.  ^    He  said,  "  I  no  longer  have  a 

9  [Reformed.] 


A    HISTORY   OF    EPHRATA.  255 

drop  of  blood  in  me  that  is  R d."     I  said,  "That  is  not 

what  I  ask."      "Oh!"  he  said,  "I  understand;  not  only  to 

the  R d  but  to  all  men,  whatever  I  have  and  can;"  which 

pleased  me. 

Meanwhile  it  was  some  time  before  our  two  Brethren 
arrived,  and  reported  how  it  was  to  be.  At  the  same  time 
news  arrived  that  the  old  Father  and  the  Sisters  had  assem- 
bled in  their  prayer-hall,  and  were  waiting  for  us.  Since 
our  number  of  visitors  was  now  again  complete,  we  were 
all  conducted  thither  by  the  old  Brother  Eleazar,  and  were 
shown  to  our  seats.  An  inward  emotion  here  seized  me;  my 
spirit  felt  the  presence  of  a  divine  majesty;  the  veil  was 
removed,  in  which  all  the  nations  are  enveloped.  I  saw  the 
pathway  of  the  saints  into  the  holy  of  holies;  the  spirits 
kissed  each  other  in  stillness,  and  a  divine,  holy,  mutual, 
and  profound  unity  was  entered  into  without  a  word,  voice, 
utterance,  or  speech,  for  there  reigned  silence  for  a  long 
time  as  if  no  person  were  there.  Smell,  taste,  feeling,  even 
seeing  and  hearing,  all  were  one,  just  as  I  have  seen  two 
small  flocks  of  sheep  unite  in  which  there  were  no  rams. 

At  last  my  spirit  was  called  back  again.  My  eyes  were 
full  of  tears  when  the  Sisters  began  to  sing  a  hymn,  as  well 
as  I  remember:  "The  streets  of  Zion  are  desolate;"  which 
brought  tears  to  many  eyes.  After  this  was  finished,  I  spoke: 
"  You  sang  a  hymn  for  us,  let  us  now  also  sing  one  for  you." 
Then  we  sang  the  "Song  of  the  Lilies, "^*^  but  as  it    had 

^° We  will  here  communicate  this  song  to  the  reader  on  account  of  its 
strange  expressions. 

1.  The  heavenly  drama,  the  perfume  of  lilies, 
Awakened  anew  the  spirit's  desire  ; 

The  roses  of  Sharon,  though  low  on  the  ground, 
Bring  heaven  to  spirits  for  the  covenant  bound. 
The  apple  tree's  shade  bends  forward  in  pleasure 
And  seeks  in  the  field  of  the  lilies  its  treasure. 

2.  The  color  of  lilies,  their  figure  so  fine, 
Aroused  all  the  love  in  this  bosom  of  mine. 
The  roses  of  Sharon  that  bloom  in  the  field 
Are  kindred  to  me,  'neath  God's  holy  shield. 
So  away  with  your  crowns  and  treasures  so  rare. 
With  lilies  so  beauteous  you  cannot  compare. 


256  CHRONICON    EPHRATENSE. 

escaped  my  memory,  I  asked  Brother  Horn  for  the  words, 
and  he  told  them  to  me;  then  we  sang  it  to  the  end,  which 
simplicity  astonished  the  Sisters.  After  quiet  was  restored, 
I  made  a  short  address,  although  I  felt  no  particular  inclina- 
tion to  speak.  I  had  various  impressions  from  the  spirit  of 
prophecy,  but  since  our  time  was  limited  we  had  to  accom- 
modate ourselves  to  it.  Thus  everything  passed  most  pleas- 
antly. A  fellowship  was  formed,  and  the  unity  of  spirits 
concluded  without  a  word,  without  conditions,  without  ques- 
tioning as  to  how  01  when,  without  care,  without  labor, 
without  fear,  without  distrust,  without  consideration;  in 
love,  with  love,  through  love,  out  of  love,  and  for  eternal 
love;  and  neither  world  nor  time,  neither  flesh  nor  blood, 
neither  friend  nor  foe,  neither  the  present  nor  the  future, 
neither  fear  nor  death,  neither  devil  nor  hell  can  break  it, 
for  Two  became  One,  and  were  One  before  they  knew  it. 
And  thus  it  is  with  all  who  are  truly  born  again;  for  they 
are  children,  sons  and  daughters  of  God  Almighty.  So  far 
the  record. 

3.  Oh  heaven,  how  rich  and  how  happy  am  I, 

For  the  beauty  of  lilies  you  showed  to  mine  eye. 
She  groweth  as  straight  as  the  smoke  ou  the  plain, 
And  love-like  she  clings  to  me,  now  and  again. 
I  stay  with  her  always,  because  she  so  charms, 
As  long  as  I  breathe  she'll  rest  in  my  arms. 

4.  Thine  odor  divine,  thy  heavenly  form 

My  poor  sinful  heart  did  wondrously  warm. 
My  heart  how  it  longeth  to  join  in  the  hymn 
That  swells  from  the  throngs  of  Mahanaim. 
Oh  might  I,  low  bowing,  without  any  fear, 
Pluck  off  all  the  roses  so  plentiful  here. 

5.  My  life  I  would  give  it  forever  to  thee, 

With  heart  and  with  soul ;  yea  so  it  should  be! 
For  thou  art  the  lily,  else  nothing  can  clothe 
My  poor  naked  form  in  peace  to  repose. 
If  Prince  I  were  called,  I'd  wish  nothing  more, 
Nor  care  for  aught  else  that  I  wanted  before. 

6.  Enraptured  I  am  by  this  beauty  of  thine, 

I  sway  like  one  drunken  aud  vanquished  by  wine. 
The  apple  tree  casteth  its  shadow  so  still 
Where  the  lilies  abound  by  God's  holy  will. 
The  carpets  of  Solomon  ever  so  fine 
Are  nothing  compared  to  these  beauties  of  mine. 


A    HISTORY   OF    EPHRATA.  257 

Such  are  the  particulars  of  this  important  union,  related 
by  the  Brother  himself.  It  must  be  known,  however,  that  in 
spite  of  his  banishment  he  still  had  a  strong  following  among 
the  Baptists,  who  were  honest  people,  and  began  to  think  that 
he  had  been  unjustly  treated;  and  who,  therefore,  were  dis- 
posed to  stake  their  lives  on  his  innocence.  The  most  promi- 
nent of  these  were  John  Steiner,  John  Horn,  Peter  and 
Abraham  Knipper,  Frederick  Fuhnnan,  George  Scheitler, 
Peter  Zug,  Finck,  etc.  But  the  reception  of  these  tw^o 
Brethren  brought  about  great  changes;  for,  in  the  first  place, 
these  two  visiting  Brethren  were  seized  with  holy  wonder 
when  they  saw  that  the  union  was  made  in  the  spirit  without 
any  words,  as  they  had  thought  that  articles  of  agi'eement 
would  be  laid  before  them.  Afterwards  the  old  hatred 
between  the  two  Communities  was  again  revived  on  this 
account,  for  the  reception  of  Brother  G.  A. ,  nullified  the  ban 
which  the  former  Brethren  had  laid  on  him;  all  of  which 
happened  in  the  prayer-hall  of   the  Sisters,  as  above  men- 

7.  Melchizedek's  altar,  here  also  it  stands, 

As  master  it  guardeth  this  purest  of  bands  ; 

As  oft  as  he  thinks  of  them  in  his  abode 

The  manna  of  Paradise  falls  to  their  lot. 

The  strength  of  the  lilies,  like  secret-kept  fire, 

Springs  forth  with  new  force  in  the  virginal  choir. 

8.  Come  dearest !  oh  come  !  and  make  me  thine  own, 
To  rest  on  thy  heart  and  have  there  my  home. 

Oh  give  me  the  juice  of  the  lilies  so  mild, 
The  balsam  of  love  and  heaven's  strong  child. 
Baal-Hamon,  my  vineyard,  brings  splendid  new  wine, 
It  robbed  thee  of  life,  oh  beloved  of  mine. 

9.  Let,  therefore,  the  virgin  by  all  be  extolled 
As  long  as  of  crown  and  of  scepter  we're  told. 
Although  she  despised  the  hot  and  the  small, 

Through  shame  she  high  honor  hath  brought  to  them  all. 

The  little  ones  feed  in  the  dale  with  the  rose. 

For  brides  and  espousal  the  Lamb  did  them  choose. 

10.    The  flowers  of  Sharon  are  counted  no  dross. 

Because  they're  bethrothed  to  the  Lamb  on  the  cross  ; 
And  follow  his  footsteps  through  danger  and  chance, 
Drawn  closer  to  him  through  the  love  of  his  name. 
Yet  thc}^  are  the  virgins  Christ  chose  for  his  brides, 
He  made  them  his  own  and  set  others  aside. 
S 


258  CHRONICON    EPHRATENSE. 

tioned;  for  there  the  holy  Mother  came  down  from  above 
with  the  oil  of  anointing,  and  healed  his  wounds;  wherefore 
he  was  often  heard  to  say:  ' '  Rejoice  with  me,  for  I  have  found 
the  piece  which  I  had  lost."  It  appears  that  the  Superin- 
tendent had  received,  as  a  trust  from  God,  a  blessing  for  the 
B Community,  of  which  they  would  have  become  par- 
takers had  they  humbled  themselves;  for  he  was  the  greatest 
stumbling-stone  which  their  Community  ever  encountered. 
But  because  they  failed  to  endure  the  test,  the  choice  fell 
iipon  another.  For  we  must  concede  to  this  Brother  the 
honor  that  he  was  the  first  among  them,  who  arrived  at  a 
holy  harmony  and  yet  remained  a  Baptist.  For  all  of  this 
people  who  had  joined  the  Community  before  him,  sent  their 
letters  of  withdrawal  to  their  people,  but  Brother  G.  A., 
above  spoken  of,  was  faithful  to  their  statutes,  and  neither  a 
second  baptism,  nor  the  Sabbath,  nor  any  of  the  various 
other  ordinances  of  the  Community,  were  urged  upon  him. 
Therefore  it  was  ordained  by  God  that  Brother  G.  A.  was 
to  earn  the  blessing,  which  their  whole  Community  might 
have  had;  and  the  Superintendent  once  addressed  the  fol- 
lowing impressive  words  to  him:  "You  shall  be  blessed, 
and  also  remain  blessed."  When,  shortly  before  his  death, 
he  once  more  visited  the  Superintendent,  the  latter  said  to 
him:  "  My  salvation  rests  in  your  hands."  All  this  created 
an  extraordinary  esteem  for  the  Superintendent  in  this  good 
Brother,  and  all  the  letters  he  wrote  to  him  were  full  of 
special  expressions  of  love,  while  the  superscription  some- 
times contained  the  title:  Pontifex  Maximus. 

Some  of  the  Baptists  who  saw  a  little  further,  expedled 
that  the  Superintendent's  bearing  towards  this  man  would 
subdue  him  sooner  than  all  their  bans;  but  in  the  Commu- 
nity in  and  around  Ephrata  he  occasioned  great  excitement, 
especially  in  the  households.  For  up  to  this  time  the 
priestly  office  had  been  in  the  hands  of  one  of  the  Solitary, 
but  now  the  domestic  household  also  wished  to  have  part  in 
it,  which  brought  with  it  such  temptations,  that  one  house- 
father, J.  S. ,  ^  ^  declared  on  his  death-bed  that  this  Brother 
would  be  the  cause  of  the  Community's  destruction.     But 

^'[John  Senseman.] 


A    HISTORY   OF    EPHRATA.  259 

because  the  Superintendent  was  the  first  to  condescend  to 
him,  there  was  no  help,  everybody  had  to  follow  suit;  and  if 
any  one  had  not  done  so,  judgment  would  have  come  upon 
him,  so  that  he  would  not  have  dared  to  lift  up  his  hands 
towards  God.  All  this  was  not  unknown  to  the  said  Brother, 
therefore  he  once  declared  that  all  the  good  in  Ephrata 
rested  in  his  hands.  After  the  visit  was  now  concluded  with 
blessing,  the  Superintendent  dismissed  them  with  letters  of 
recommendation  to  the  Brethren  at  the  Bermudian.  Soon 
after,  moreover,  he  sent  two  of  the  oldest  Brethren,  Jehoiada 
and  Lamech,  to  the  Brethren  at  the  Bermudian,  and  ex- 
pressed himself  in  the  following  manner,  namely,  that  they 
should  receive  Brother  G.  A.  as  if  it  were  himself.  This  was 
saying  as  much  as  that  they  should  take  him  as  their  priest, 
which  greatly  troubled  them,  so  that  they  protested  that 
their  priests  lived  in  Ephrata.  A  venerable  house-sister  was 
even  seized  with  a  fatal  sickness  on  that  account,  of  which 
she  died;  it  happened  to  her  like  to  the  wife  of  the  son  of 
the  priest  Eli,  who,  when  in  labor,  was  more  concerned  for 
the  glory  of  God,  than  for  her  own  child,  and  said:  "The 
glory  of  Israel  is  taken  captive,"  (I  Sam.  IV,  19.)  But  after 
they  had  learned  to  submit  to  God's  wonderful  guidance 
they  became  one  Community,  for  before  this  they  lay  under 
suspicion,  because  most  of  those  who  had  moved  away  from 
the  Community  at  Ephrata  had  done  so  for  improper 
reasons.  If  you  wish  to  build  churches  you  must  lay  the 
foundation  on  the  lowliness  of  Christ,  else  you  build  in 
the  air. 

Through  this  movement  a  door  was  opened  for  a  new 
church-period,  during  which  much  important  spiritual  work 
was  transacted.  The  Superintendent  called  the  awakening 
at  Antitum  from  this  period  on,  the  Eagle  church,  after  the 
fourth  beast  in  the  iVpocalypse;  although  these  good  people 
considered  themselves  too  lowly  and  unworthy  of  such  a 
high  title;  but  there  was  another  secret  connedled  with  it. 
The  Superintendent,  who,  during  his  whole  awakened  condi- 
tion, stood  in  the  service  of  the  four  beasts,  about  this  time 
came  under  the  dominion  of  the  Eagle,  wherefore  the  renewal 
of  the  Eagle's  youth  showed  itself  so  much  in  him  that  he 


26o  CHRONICON    EPHRATENSE. 

was  entirely  pervaded  by  it  during  his  old  age.  During  his 
first  journey  from  the  Settlement  to  Antitum  he  carried  all 
his  ecclesiastical  vestments  with  him,  because  not  only  the 
oldest  Brethren  from  Bethany,  and  the  house-fathers,  but 
also  the  oldest  Sisters  of  Sharon,  with  their  Mother,  were 
his  companions.  They  who  beheld  the  glory  of  these  two 
flocks  of  lambs  when  they  united  into  one  at  Antitum  (and 
many  who  saw  it  must  still  be  alive),  will  well  remember 
that  then  their  mountains  leaped  for  joy  like  sheep,  and 
their  hills  like  lambs,  at  the  generation  of  the  celestial 
Mother,  which  shall  at  last  take  possession  of  the  Kingdom, 
when  the  adulterous  seed  is  destroyed  from  the  earth.  The 
Superintendent  made  this  whole  journey  on  foot,  except 
when  they  forced  him  to  make  use  of  a  horse,  and  then  he 
said:  "In  this  way  I  cannot  be  edifying  to  anyone."  In 
this  lively  spirit  he  was  seen  to  travel  over  mountains  and 
valleys,  and  no  hut  was  too  poor  for  him  to  enter  with  his 
company.  And  now  the  fire  of  the  awakening  spread  over 
the  whole  region  of  Antitum.  Many  secretly  stole  away 
from  their  houses  and  ran  after  this  wonder,  for  the  former 
Brethren  of  Brother  G.  A. ,  in  order  to  put  a  stop  to  this 
awakening,  sent  two  of  their  Brethren,  John  Mack  and 
Staub,  to  all  their  houses  to  warn  them  against  being 
seduced. 

During  the  whole  journey  the  Superintendent  gave  strange 
evidences  of  his  humility  and  obedience.  He  never  sat  down 
in  a  house  until  the  father  of  the  house  showed  him  a  seat, 
which  some  observed  and  remarked:  "He  is  more  stri6lly 
led  than  we."  But  the  circumstances  forced  him  to  this,  for 
he  was  hired  in  a  vineyard  which  already  had  its  husband- 
men with  whom  he  might  easily  have  interfered;  on  which 
point  also  a  law  was  made  in  the  Jure  Canonko:  Quod  tiniiis 
ecclesiae  unus  debeat  esse  Sacerdos:  that  each  church  should 
have  but  one  priest.  When  it  was  resolved  to  hold  a  bread- 
breaking,  and  a  priest  was  required  for  it,  his  humility  taught 
him  to  make  room  for  Brother  G.  A. ,  who,  in  consequence 
presided,  though  their  love-feasts  were  at  the  time  still  held 
in  Corinthian  fashion,  and  not  in  the  manner  in  which  they 
were  held  at  Ephrata.    Soon  after  another  breaking  of  bread 


A    HISTORY   OF    EPHRATA.  26 1 

was  held,  the  administration  of  which  they  conferred  on  the 
Superintendent,  which  he  promised  to  undertake  on  con- 
dition that  they  would  permit  him  to  break  in  the  manner  in 
which  he  had  been  taught.  To  this  they  would  not  agree. 
They  said:  "  It  is  strange  that  you  make  such  a  difference  in 
such  small  matters;"  to  which  he  answered:  "It  is  also 
strange  that  you,  to  whom  I  yield  in  all  points,  cannot  yield 
to  me  in  this  one  point,  which  my  conscience  demands." 
Then  they  gave  him  the  permission,  and  from  that  time  they 
celebrated  all  their  love-feasts  in  the  same  way  that  is  cus- 
tomary with  the  Brethren  at  Ephrata,  The  reason  why  the 
Superintendent  took  offence  at  their  way  of  breaking 
bread  was  because  they  were  of  opinion  that  all  must  be 
equals;  and,  therefore,  they  did  not  wish  to  allow  any  pre- 
rogative or  privilege  to  any  one  person  among  them.  On 
this  account  some  of  them  were  not  pleased  when  the 
Superintendent,  at  a  large  meeting,  held  in  the  house  of  a 
Brother  named  Joseph  Greybiihl,  while  the  whole  congre- 
gation were  on  their  knees,  consecrated  this  Brother  by  lay- 
ing on  of  hands,  and  thus  confirmed  him  in  his  office.  After 
the  Brethren  of  Antitum  had  dismissed  the  Superintendent 
and  the  other  visitors  in  peace,  they  went  on  their  homeward 
journey.  The  spirit  of  awakening  about  this  same  time 
caused  so  much  work  between  Ephrata,  Bermudian  and 
Antitum  that  visitors  were  continually  on  the  march  to  and 
fro,  which  nourished  the  mutual  love.  For  the  Superintend- 
ent had  scarcely  settled  down  in  his  seclusion  again  when  a 
new  visit  to  Antitum  was  prepared  for,  which  started  six 
weeks  after  the  first.  The  Superintendent  charged  an- 
other Brother  with  it,  and  ordered  some  Brethren  and  Sisters 
of  the  Settlement  and  some  of  the  oldest  house-fathers  to 
accompany  him.  The  Superintendent  himself  was  at  An- 
titum three  times,  and  this  in  his  old  age,  when  his  task  was 
fast  approaching  its  end.  But  those  at  Antitum  reciprocated 
by  many  a  fatiguing  journey  to  Ephrata.  For  at  that  time 
the  fire  burnt  in  the  Philadelphian  church,  which  each  and 
everyone  at  Antitum  tried  to  keep  up,  even  at  the  risk  of 
his  earthly  possessions.  At  this  time  the  before-mentioned 
Brethren,  G.  A.  and  H. ,  paid  a  new  visit  to  the  Settlement,  in 


262  CHRONICON    EPHRATENSE. 

order  to  see  the  Superintendent  once  more,  for  they  expelled 
that  he  would  soon  leave  his  earthly  tabernacle.  The  Super- 
intendent received  them  with  open  arms  and  held  a  love- 
feast  in  their  honor.  After  this  the  said  Brother  G.  A., 
accompanied  by  some  of  the  Fathers  and  some  Sisters  from 
Sharon,  paid  a  visit  to  Philadelphia,  but  his  companion 
meanwhile  remained  quietly  in  the  Settlement;  and  after 
their  visit  was  ended  in  blessing  they  gave  the  last  kiss  of 
peace  to  the  Superintendent,  for  they  did  not  see  him  again 
after  this.  Thus  they  returned  in  peace  to  their  home.  And 
with  this  we  will  conclude  the  chapter. 


CHAPTER  XXXII. 

Concerning  Various  Strange  Affairs  which  Occurred  in 
THE  Country  about  the  Same  Time,  and  in  which  the 
Superintendent  was  Interested. 

At  that  time  an  old  Separatist  who  had  been  the  Superin- 
tendent's travelling  companion  across  the  ocean,  Simon 
Konig  by  name,  joined  the  Community,  and  thus  another 
opportunity  was  given  the  Superintendent  by  spiritual  alms 
to  help  an  unfortunate,  who  had  failed  in  his  calling,  to  rise 
again.  The  way  in  which  the  said  Konig  was  brought  to  the 
Community  was  quite  extraordinary;  for  he  had  lived  seventy 
days  without  any  natural  food,  which  produced  such  a 
change  in  his  nature  that  he  afterwards  could  not  live  in 
society  any  more.  He  published  in  print  his  own  account  of 
his  reception,  in  which  he  calls  the  Ephrata  Community  the 
most  noble  in  the  world,  at  which  his  Separatist  Brethren 
took  great  offence;  but  it  happened  to  him  like  the  new  wine 
which  bursts  the  new  barrels,  for  the  Pentacostal  wine  had 
intoxicated  him.  It  is  however  to  be  deplored  that  such  a 
paradisiacal  foretaste  was  followed  by  such  sad  consequences; 
for  not  long  after  this  he  fell  under  displeasure,  and  left  the 
Community  again,  which  he  had  extolled  to  the  skies; 
and  although  several  attempts  were  made  to  snatch  him  out 
of  the  fire,  everything  was  in  vain,  and  he  passed  into 
eternity  during  his  alienation. 

Now  we  come  to  the  history  of  the  spirits,  which  took  their 
beginning  in  Virginia  during  January,  1761,  and  were  laid  at 
Ephrata  in  the  following  spring;  but  to  understand  it  several 
other  circumstances  have  to  be  mentioned  also.  There  were 
two  young  married  persons  in  the  Community  of  Ephrata 
who  were  anxious  about  their  eternal  welfare;  but  because, 
according  to  the  usage  of  those  times,  the  wife  entered  upon 
the  practice  of  continence  without  consent  of  her  husband, 
he  fell  into  great  temptation,  and  at  last  sinned  with  a  neigh- 
boring widow  whom  he  had  served  in  many  ways.     Because 

(263) 


264  CHROKICON    EPHRATENSE. 

on  this  account  he  lost  his  fellowship  with  the  Community, 
he  took  his  children  and  the  said  widow  with  him  to  Vir- 
ginia, and  left  his  first  wife  in  the  Community.  After  he 
had  three  children  by  that  widow,  she  died,  and  he  married 
a  person  of  noble  birth,  who  had  just  arrived  in  the  country, 
and  who  called  herself  Henrietta  Wilhelmina  von  Honing, 
but  who  did  not  bring  the  best  character  with  her  into  the 
country. 

It  happened  in  January,  1761,  that  as  this  third  wife  of 
the  man  mentioned  (his  name  was  C.  B.),  was  slumbering, 
an  old  woman  appeared  to  her,  who,  according  to  the  descrip- 
tion given  by  her,  must  have  been  the  above  mentioned 
widow.  She  took  hold  of  the  arm  of  said  third  wife,  and 
placed  her  on  a  chair,  and  that  part  of  the  arm  which  she 
had  taken  hold  of  was  blue  for  several  days.  Then  she 
said  to  her:  "Don't  go  away,  but  remain  here  with  my  hus- 
band, I  am  an  old  woman  and  do  not  mind  it;  I  shall  go 
away  again;  you  are  the  third  and  legitimate  wife.  And 
because  you  are  good  to  my  children,  I  shall  reveal  every- 
thing to  you,  for  you  will  not  be  here  much  longer.  Go  into 
the  kitchen  about  the  twelfth  hour;  there  behind  the  tin 
closet  you  will  find  money."  Afterwards  she  and  her  hus- 
band searched  the  kitchen  and  found  there  £2)  hidden,  in 
paper  money.  After  this  the  spirit  played  a  strange  comedy 
with  this  person  for  four  weeks,  so  that  she  thought  it  would 
cost  her  her  life,  as  she  suddenly  spit  half  a  pint  of  blood. 
Every  night  the  spirit  revealed  some  of  the  money  which 
the  woman  had  during  her  lifetime  purloined  from  her  hus- 
band, and  which  was  found  in  the  places  where  she  had 
hidden  it.  But  it  appears  that  the  spirit  must  have  been 
greatly  under  the  influence  of  a  fierce  temper,  for  whenever 
it  was  not  obeyed,  it  would  tear  the  clothes  from  the  body  of 
the  wife;  and  that  was  a  common  thing.  If  she  rode  behind 
her  husband  her  shoes  and  stockings  were  taken  off"  her  feet 
while  sitting  on  the  horse.  Did  she  go  to  a  neighbor,  it 
always  cost  her  part  of  her  dress,  which  was  torn;  but  if 
she  remained  at  home,  there  was  a  continual  racket  all 
around  the  woman.  Sometimes  all  the  books  were  thrown 
down  from  the  shelf,  and  hardly  was  this  done  when  the 


A    HISTORY    OF    EPHRATA.  265 

tea-service  followed  and  was  broken  to  pieces.  At  length  the 
report  of  these  strange  matters  spread  over  the  whole  countr}", 
and  a  messenger,  B.  by  name,  was  sent  from  Winchester  to 
inform  himself  accnrately  abont  the  thing.  He  spent  the 
night  there;  but  during  the  night  the  spirit  rioted  in  throw- 
ing, knocking  and  pounding  so  that  the  afore-named  B. 
commenced  to  curse  on  his  couch,  which  so  exasperated  the 
spirit  that  it  dragged  the  couch  on  which  three  persons  were 
lying  around  the  room,  though  B.  resisted  with  much  force. 
Then  the  spirit  took  hold  of  his  arm  and  tried  to  twist  it, 
whereupon  he  cried  out  in  fear:  "  Lord  Jesus,  what  is  this?" 
Now  the  spirit  fell  down  upon  its  knees  before  him,  pushed 
him  back  with  both  its  hands,  and  disappeared. 

They  several  times  heard  the  spirit  utter  the  word  Cone- 
stoga,  at  which  place  they  had  formerly  lived;  and  because 
the  wife  was  always  seized  by  the  arm  by  the  spirit  they  in- 
terpreted it  to  be  the  spirit's  meaning  that  they  should  go  to 
Conestoga.  In  this  they  were  not  deceived,  for  as  soon  as 
they  had  resolved  on  this  move  two  spirits  appeared;  the  last 
stood  behind  the  first  and  was  quite  tall  and  lean,  which 
made  them  think  it  was  C.  B.'s  first  wife.  Whenever  the  first 
said  to  his  wife,  "Come!"  the  second  would  stand  behind 
and  beckon  with  its  hand  that  they  should  come,  and  be- 
haved very  devoutly.  After  the  wish  of  the  spirit  in  regard 
to  the  journey  was  divined  it  plainly  told  them  the  whole 
affair,  namely,  that  they  were  to  go  from  Ephrata  to  Cone- 
stoga; about  the  twelfth  hour  of  the  night  they  should  enter 
the  great  hall  over  the  church,  and  to  this  place  Conrad 
(this  was  the  Superintendent  whom  the  deceased  during  her 
lifetime  had  highly  esteemed),  Nagele,  her  husband,  and  a 
Sister  who  had  long  ago  died  (most  likely  Anna  Eicher), 
should  also  come;  it  and  Catharine  (the  first  wife  of  said  C.  B.) 
would  also  appear,  for  they  had  died  unreconciled  with  each 
other.  Then  the  following  two  hymns  were  to  be  sung: 
"Oh  God  and  Lord,"  and  "Dearest  Father,  I  Thy  child." 
After  this  they  should  clasp  each  other's  hands,  but  she 
should  put  her  hand  on  them  and  say:  "  Christ  is  the  recon- 
ciliation of  us  all;  may  he  help  you  and  forgive  you  your 
sins,  and  wash  you  with  his  blood."     On  this  journey  to 


266  CHRONICON    EPHRATENSE. 

Eplirata  it  was  observed  that  as  often  as  she  tarried  longer 
than  necessary  the  spirit  became  uneasy  and  threw  her  shoes 
towards  the  door;  and  in  Lancaster  it  also  tore  her  clothes 
in  sight  of  all  the  people  in  the  tavern. 

When  they  arrived  at  Ephrata  the  Superintendent  was 
away  from  home  on  official  duties,  and  of  those  present  none 
was  inclined  to  meddle  with  these  things.  A  Brother,  there- 
fore, was  sent  to  him  to  tell  him  that  his  presence  was 
required  in  the  Settlement.  At  first  he  refused  and  said 
there  would  be  a  meeting  next  day,  at  which  he  had  to  be 
present.  But  the  night  following  he  received  other  instruc- 
tions and  travelled  home  with  the  Brethren.  He  considered 
that  these  people  and  their  important  experiences  had  been 
sent  to  him  by  God,  and  as  such  accepted  thfem.  The  meet- 
ing was  held  February  3d;  it  began  at  the  eleventh  hour  of  the 
night  and  lasted  two  hours.  Besides  those  three  persons  from 
Virginia,  eighteen  from  Ephrata  were  present,  and  among 
them  those  whom  the  deceased  had  especially  named;  but 
the  chief  person  with  whom  the  spirit  had  had  to  do  refused 
to  be  present  until  she  was  at  last  persuaded  to  it  after  much 
trouble.  The  meeting  was  commenced  by  reading  the 
last  chapter  of  James,  and  after  the  first  hymn  had  been 
sung,  all  knelt  down;  but  when  the  spirit  was  mentioned  in 
the  prayer,  strange  emotion  took  possession  of  her,  and  she 
was  seized  by  great  fear,  so  that  her  husband  and  step-son 
had  to  support  her.  It  was  noticed  at  the  time  that  her 
neckerchief  became  sprinkled  with  blood  while  they  were 
on  their  knees;  there  were  thirty  drops,  but  where  the 
blood  came  from  did  not  become  evident.  This  was  the 
only  extraordinar}^  circumstance  that  happened  at  this  meet- 
ing, for  the  spirit  did  not  appear  according  to  promise.  But 
when  the  reconciliation  was  about  to  take  place,  the  above 
mentioned  person  refused  to  do  anything  in  the  matter,  and 
tried  to  put  the  management  on  others;  but  she  was  told 
that  it  was  her  duty,  and  that  none  else  could  do  it.  At 
last  it  was  thought  advisable  that  the  two  daughters  of  said 
C.  B.  (the  one  by  his  first  wife,  who  was  a  member  of  the 
Sisterhood,  the  other  by  his  second  wife),  should  perform  the 
aCl  of  reconciliation  instead  of  their  mothers.    They  clasped 


A    HISTORY   OF    EPHRATA.  267 

their  hands,  and  the  third  wife  spoke  the  above-mentioned 
words  over  them;  then  the  exercises  closed  with  prayer. 

After  this  acft  the  spirit  did  not  tronble  this  person  any 
more.  The  opinions  which  were  now  and  then  passed  on 
these  occnrrences  we  will  leave  nntouched;  bnt  as  the 
Superintendent  clearly  expressed  his  opinion  on  them,  we 
will  lay  it  before  the  friendly  reader  for  further  consideration; 
it  was  as  follows: 

I  cannot  help  but  say  a  little  something  about  what  hap- 
pened to  me  last  night  during  my  spiritual  labor,  especially 
since  I  expressed  myself  pretty  plainly  yesterday.  In  the 
first  place,  yesterday  I  had  a  very  strange  revelation  to  my 
spirit  before  the  mercy  seat,  and  in  my  usual  manner,  in  the 
spirit  of  the  prayer,  I  went  to  lie  down  to  sleep  at  the  proper 
time  and  woke  up  again  at  midnight,  as,  indeed,  is  commonly 
the  case.  I  looked  at  once  for  the  mercy  seat  and  put  my 
incense  on  the  altar,  and  it  filled  my  house.  After  a  while  I 
again  lay  down  to  rest  on  my  bench,  but  soon  I  had  to  get 
up  again  in  order  to  offer  incense,  so  I  took  my  golden  censer 
and  made  the  fire  burn  high;  but  myself  remained  bent  low 
to  the  earth  in  prayer  and  intercession  for  the  oppressed 
and  innocent,  and  that  God  might  vindicate  his  great  mercy, 
goodness  and  compassion  towards  the  innocent,  just  as  he 
had  sought  to  vindicate  his  honor  on  the  unrighteous  through 
his  righteousness. 

After  this  sacrifice  I  lay  down  again  to  rest,  slept  for  a 
while,  and  when  'I  awoke  looked  around  and  waited  in 
spirit  for  my  watch- word;  when  it  was  told  me  that  we 
labored  in  vain  about  this  spirit;  that  we  would  be  rid  of  it  if 
the  stolen  goods  were  returned  to  their  proper  place;  not 
indeed  as  the  spirit  had  ordered,  for  then  we  would  become 
partakers  of  its  sins.  For  no  part  of  them  can  be  laid  on  the 
altar  of  God;  it  would  not  bring  honor  even  to  use  them  as 
alms,  for  it  is  written:  "  I  hate  robbery  for  burnt  offering;" 
and  again:  Who  restoreth  to  the  debtor  his  pledge  and 
payeth  back  what  he  hath  robbed.  Without  this  neither 
sacrifice  nor  prayer  can  be  pleasing.  It  was  further  told  me 
that  if  it  were  right,  nobody  could  for  conscience  sake  take 
away  any  of  the  money  from  the  children  for  whom  it  was 


268  CHRONICON    EPHRATENSE. 

intended,  for  this  would  deprive  the  father  of  his  honor  and 
parental  right,  and  they,  the  children,  would  rob  themselves 
of  the  father's  blessing,  for  it  is  written:  "The  father's 
blessing  builds  houses  for  the  children,  but  the  mother's 
wrath  plucketh  them  down." 

Now  I  will  speak:  It  came  to  my  mind,  after  deep  reflec- 
tion, that  N.  N.  is  the  first-born  child,  who  in  this  affair  is 
nearest  related  to  the  mother.  If  now  this  should  be  so, 
then  she  (of  course,  if  the  others  agree  to  it),  instead  of 
the  mother,  should  gather  up  all,  and  should  lay  the  money 
away  in  an  unclean  place  (he  meant  a  secretary)  until  seven 
periods  had  passed,  and  should  give  up  the  mother  and 
try  to  gain  the  heart  of  the  father,  where  thus  far  she  had 
been  a  stranger  through  the  mother's  fault,  and  therefore 
could  not  fully  love  the  father,  which  brings  upon  us  the 
mother's  wrath  which  plucketh  down  houses.  For  by  such 
work  the  kingdom  of  heaven  is  not  gained;  and  so  likewise, 
as  I  understand  it,  the  spirit  had  not  had  a  hair  to  give  for 
the  kingdom  of  heaven  while  it  was  in  its  body,  and  had 
nothing  else  to  do  but  to  torment  innocent  hearts,  and  so 
assist  in  the  evil  design,  etc. 

If  the  dear  heart,  N.  N.,  cannot  agree  to  this  as  above 
explained,  to  give  up  her  mother  with  her  evil  doings  and 
try  instead  to  lay  hold  of  the  father's  heart,  which  has 
as  it  is  been  sufficiently  wronged  by  the  mother,  then  it 
may  happen  that  good  fortune  will  not  be  with  her  in  her 
future  course,  for  the  mother's  curse  destroys  it.  Should 
it,  however,  come  to  pass  that  the  money  could  be  disposed 
of  as  explained,  and  the  spirit  should  continue  to  lay  any 
claim  to  it,  then  we  must  do  what  we  can.  I  also  considered 
whether  the  spirit  would  not  have  lost  its  right  if  the  money 
were  only  kept  at  those  same  places  where  the  deceased  had 
put  it.  F. ,  One  who  Possesses 

Nothing  on  the  this  Earth. 

The  history  and  revelations  of  Catharine  Hummer  follow 
now  in  order  of  time,  and  although  we  may  have  no  right  to 
conne(5t  them  with  this  chronicle,  especially  since  they 
began  outside  of  this  Community,  they,  nevertheless,  deserve 
to  find  a  place  here,  partly  because  they  are  edifying  and 


A   HISTORY   OF   EPHRATA.  269 

partly  because  the  Superintendent  esteemed  the  person 
worthy  of  his  favor;  the  account  however  is  taken  from  her 
own  confessions  and  is  as  follows: 

While  sitting  in  the  kitchen  near  the  fire  on  the  night  of 
October  3d,  1762,  between  ten  and  eleven  o'clock,  somebody 
knocked  at  the  door.  I  looked  out,  but  nobody  was  there. 
It  soon  knocked  again,  and  I  again  went  out  but  found 
nobody.  At  last  it  knocked  the  third  time,  and  going  out 
and  looking  about  I  saw  an  angel  standing  at  my  right  hand, 
who  said:  "Yes,  my  friend,  it  is  midnight  and  late;  the  hour 
of  midnight  is  approaching;  alas,  what  shall  I  say?  love 
has  grown  cool  among  the  members.  Oh,  that  this  were 
not  so  among  those  who  are  Brethren  in  the  faith!"  Then 
he  sang,  that  it  echoed  through  the  skies,  and.  I  thought  it 
must  be  heard  far  and  wide.  When  he  had  ceased,  I  said: 
"Shall  I  go  in  and  tell  my  friends  that  they  may  rejoice 
with  me?"  He  said:  "No;  they  have  lain  down."  I  said: 
"They  are  not  asleep."  He  said:  "  Yes,  they  sleep."  Then 
I  kept  silence  and  thought,  how  well  I  feel,  how  well  I  feel! 
Thereupon  the  angel  began  to  sing:  "  How  well  I  feel,  how 
well  I  fell,  when  our  God  doth  show  himself  in  spirit  to  my 
soul,  so  that  within  I  leap  and  jump  for  joy,  and  bring  all 
praise  and  honor  to  the  Lord,  although  the  tongue  oft  silence 
keeps."  At  the  middle  of  the  verse  he  told  me  to  join  in  the 
singing;  then  he  knelt  down  and  I  with  him;  he  prayed  fer- 
vently and  beautifully  for  the  salvation  of  believers.  Now  I 
wept  for  joy,  and  he  dried  my  tears;  but  I  dared  not  touch  him. 
Then  I  said:  "Shall  I  go  and  tell  my  friends?"  He  laid 
his  hands  upon  my  shoulders  and  answered,  "  My  dear  child, 
they  are  asleep."  I  said:  "  My  dear  friend,  they  just  now  lay 
down,  they  do  not  sleep."  After  this  we  again  commenced 
to  sing:  "The  children  of  God  indeed  sow  in  sorrow  and  in 
tears;  but  at  last  the  year  yieldeth  what  they  long  for;  for  the 
time  of  the  harvest  cometh,  when  they  gather  the  sheaves,  and 
all  their  grief  and  pain  is  turned  to  pure  joy  and  laughter." 
Then  I  again  said:  "  Shall  I  go  in  and  tell  my  father  that  he 
may  rejoice  with  me?"  He  said:  "No,  all  your  friends  are 
asleep,  and  their  hearts  also  want  to  sleep."  Then  I  wept 
bitterly,  and    the    angel    asked:    "Why  do   you    weep?"     I 


270  CHROXICOX    EPHRATEXSE. 

answered:  "I  have  committed  many  sins  and  often  grieved 
my  Saviour."  He  said:  "  Do  not  weep,  your  Saviour  forgave 
you  your  sins,  for  he  knows  that  you  have  gladly  listened 
to  the  good,  and  that  you  did  not  delight  in  the  great- 
ness of  this  world,  that  you  have  no  pride  in  your  heart, 
and  that  you  have  kept  lowly  company  with  the  believers." 
Then  the  angel  and  I  began  to  sing:  ''  Who  knows  what  shall 
come,  what  shall  be  our  lot,  when  the  Lord  one  day  his  own 
will  take,  his  chaste  bride  so  full  of  honor;  he  hath  already 
known  her  in  his  mind,  she  follows  well  his  guiding  hand 
and  much  augments  his  honor."  Then  we  knelt  and  prayed 
again,  and  he  prayed  for  the  sinners.  Then  I  asked  for  the 
fourth  time:  "  Shall  I  go  in  and  call  my  friends  ?"  He  said: 
"  This  is  asked  once  too  often;  do  you  not  know  that  the 
Saviour  awakened  his  disciples  three  times  ?"  I  said:  "  This 
is  too  much;"  and  I  wept.  He  said:  "Weep  not,"  and  I 
kept  silent.  Then  we  began  to  sing:  "  O  blessed  he  will  be 
who  shall  enter  in  with  me  the  realms  of  bliss;  it  surely  is 
but  right  that  we  should  here  below  us  always  well  prepare." 
Then  the  angel  began  to  speak  and  said:  "My  dear  child, 
did  you  ever  see  such  ungodly  display  ?.  Did  you  notice  the 
daughters  of  Jerusalem  walking  about  in  gay  calico,  of 
which  things  they  have  much  on  earth.  They  will  be  sent 
down  to  the  wicked  if  they  do  not  turn  back,  for  they  will 
not  enter  the  kingdom  of  God;  and  there  is  still  a  great  deal 
of  this  godless  display  upon  earth;  they  will  be  shown  down 
into  hell.  Then  the  Lord  will  say:  Depart  from  me,  ye  sin- 
ners I  I  know  you  not!  And  then  you  will  burn  to  all  eternity 
and  will  be  tormented  from  everlasting  to  everlasting." 

Then  he  ceased  to  speak  of  these  things,  and  we  again 
began  to  sing:  "They  all  will  see  at  once  with  pleasure  and 
joy  the  beauties  of  the  heavenly  realm;  and  the  beautiful 
throng  will  walk  two  by  two  on  Zion's  meadows."  Then, 
for  the  third  time,  we  knelt  down  on  the  ground  and  he 
prayed  about  the  sufferings  and  the  death  of  the  Saviour,  and 
then  we  got  up.  Now  he  said  to  me:  "  Go  in  and  lie  down;" 
and  said:  "  Hallelujah  I  hallelujah  in  Christ  Jesus!  Amen." 
Then  he  ascended  towards  heaven  and  spoke  in  a  loud  voice, 
so    that   it   reached    to   heaven:      "Father,    father,    faithful 


A    HISTORY   OF    EPHRATA.  27I 

father!"  and  called  out  three  times  in  a  loud  voice  say- 
ing: "I  ascend  into  heaven."  I  looked  after  him  until  he 
disappeared  from  my  sight;  then  I  went  in  and  lay  down. 

After  this  I  lay  in  a  trance  for  the  greater  part  of  seven 
days  and  nights,  so  that  my  spirit  was  separated  from  the 
body.  In  this  state  I  was  led  through  strange  conditions  and 
dwelling  places  of  spirits,  and  I  saw  such  wonderful  things  that 
I  greatly  hesitate  to  reveal  them,  ilfter  this  it  became  quite 
customary  forme  to  talk  with  good  spirits  and  angels,  and  also 
to  be  transferred  in  spirit  out  of  my  visible  body  into  heavenly 
principalities,  just  as  if  it  had  happened  bodily.  The  Al- 
mighty God  in  his,  mercy  also  allowed  me  to  translate  myself 
in  spirit  into  eternity  as  often  as  I  wished,  either  by  day  or 
night,  and  there  to  see,  hear  and  touch  the  divine  wonders. 
My  body  was  always  as  if  asleep  until  my  spirit  returned.  I 
wandered  through  indescribable  habitations  of  the  blessed, 
and  saw  innumerable  hosts;  and  once  I  was  told  their  num- 
ber, but  I  could  not  remember  it.  Oh,  what  joy  and  happi- 
ness did  I  there  behold!  There  you  feel  a  bliss  that  is 
inexpressible  and  cannot  be  described.  Now  I  will  describe 
a  few  of  the  divine  wonders  which  Jesus  Christ,  who  had 
joined  me  and  was  my  guide  into  eternity,  revealed  to  me. 

In  the  year  1762,  on  November  12th,  my  spirit  was  taken 
from  this  visible  creation,  and  out  of  my  body,  up  into  invisi- 
ble eternity.  There  I  saw  all  the  prophets  and  apostles, 
together  with  all  the  saints  and  patriarchs,  and  heard  one  of 
them  say  these  words  to  the  pious:  Hallelujah,  hallelujah, 
highly  praised,  highly  honored;  gather  ye  pious,  gather  all 
ye  pious  to  the  great  supper;  rejoice  ye  all  and  triumphantly 
declare  how  kindly  the  Lord  leads  you.  To  the  godless  the 
Lord  will  say:  Depart  ye  wicked,  I  do  not  know  you,  go  with 
him  whom  ye  have  followed.  Then  they  will  try  to  excuse 
themselves  and  implore  the  Lord,  but  he  will  say  to  them: 
Depart  from  me,  ye  evil-doers.  And  the  Saviour  then  will 
say:  Come,  all  ye  pious,  to  the  great  supper.  And  they  will 
hasten  with  gladness,  and  triumphantly  shout  and  say: 
Highly,  highly  be  praised  the  Lord's  precious  name!  Then 
they  will  walk  two  and  two  on  the  meadows  of  Zion;  then 
they  will  walk  even  by  fours.      Oh,  how  will  the  pious  rejoice 


272  CHRONICON    EPHRATENSE. 

when  the  Saviour  says:  Come  hither,  ye  pious!  Then  they 
will  hasten  by  fours,  and  the  gross,  godless  sinners,  by  hun- 
dreds, and  on  the  middle  path  by  sixties;  and  the  unbelieving 
children,  under  seven  years  old,  by  twenties  on  the  middle 
path.  Then  they  are  again  divided  on  the  middle  path. 
What  is  here  said  about  three  paths  is  to  be  understood  as 
follows:  We  human  beings  know  what  is  meant  by  morn- 
ing, noon,  evening  and  midnight;  in  the  same  way  this  is 
also  to  be  understood  in  the  other  realm.  A  great  water  runs 
from  Noon  between  Morning  and  Midnight  which  divides  the 
earthly  from  the  eternal  realm.  When  man  dies  and  leaves 
this  earthly  realm  he  imagines  himself  alive  and  does  not 
know  anything  of  his  having  died,  and  yet  finds  himself  a 
stranger  on  earth.  Then  he  comes  to  a  great  road  that  leads 
from  Evening  towards  Morning;  after  he  has  travelled  some 
distance  on  this  road  a  broad  road  branches  off  to  the  left, 
leading  to  damnation  and  hell.  The  road  ascends  a  little 
until  it  reaches  a  certain  height,  when  it  suddenly  descends, 
and  there  hundreds  on  hundreds  are  travelling.  But  on  the 
road  which  leads  towards  Morning  there  sixties  on  sixties 
are  travelling;  this  road  leads  to  the  water  mentioned,  but  the 
other  one,  almost  diredlly  towards  Noon,  brings  you  to  the 
water  sooner.  On  this  road  none  but  adults  walk  towards  the 
temple  of  Mount  Zion.  Then  the  angel  said:  "And  then 
the  Lord  will  say:  Come  ye  pious  and  baptized,  who  have 
persevered  to  the  end,  come  over  here;  come,  you  are  bap- 
tized and  have  persevered  to  the  end."  Again  the  angel 
spoke:  "  Behold  the  five  chosen  ones!  Oh,  how  glorious  and 
how  mighty!  Behold  the  Father,  and  the  Son,  and  those 
three  with  him,  God  Abraham,  God  Isaac,  and  God  Jacob!" 
And  one  of  the  three  went  into  the  water  and  baptized  (what  is 
not  fulfilled  here  in  this  time  must  and  inevitably  will  be  ful- 
filled in  the  time  to  come).  And  the  Saviour  and  the  Father 
stood  on  the  other  side  of  the  water,  and  the  Saviour  called 
the  innocent  by  name,  one  after  the  other,  to  go  in.  Those 
who  had  here  repented  and  believed  in  baptism  he  also  called 
in.  But  those  who  had  transgressed  the  Word  of  God,  after 
having  been  baptized  on  earth,  they  must  tarry  at  the  water 
until  they  have  repented  anew.    Those  whom  the  world  had 


A    HISTORY   OF    EPHRATA.  273. 

bought,  and  who  clung  to  it  with  their  hearts,  they  must 
anew  repent  upon  earth,  for  they  must  wait  by  the  water 
and  listen  to  what  the  Father  preaches  to  them.  These  two, 
the  Father  and  the  Son,  stood  together  on  the  other  side. 
Then  they  also  came  to  the  water  and  preached,  the  Father 
to  the  godless,  the  Son  to  the  pious.  Now  the  pious  also 
went  into  the  water  and  were  baptized,  and  the  Saviour  called 
to  them  to  cross  also;  and  they  were  glad  and  joined  in  the 
triumphant  shout  of  the  angels;  and  the  angels  stood  in  the 
water  up  to  their  hearts.  I  will  yet  add  something  important 
about  baptism.  I  know  a  man,  it  is  not  necessary  to  mention 
his  name,  who  when  he  died  and  came  to  the  water  was  told 
that  before  he  might  cross  he  would  have  to  be  baptized. 
He  answered  that  he  had  been  baptized  in  his  infancy,  and 
had  always  thought  that  immersion  was  not  so  essential. 
Then  he  heard  the  words:  Jesus  too  was  circumcised  on  the 
eighth  day,  and  nevertheless  was  also  baptized  in  his  thirtieth 
year;  therefore  he  would  have  to  follow,  and  so  indeed  he 
did.      I  saw  him  moreover  until  he  had  crossed. 

After  they  had  come  out  of  the  water  they  went  away 
from  it,  the  Father  first,  then  the  Saviour  and  the  Three, 
and  after  them  the  angels.  The  further  they  went  the  more 
beautiful  it  was,  bright  and  shining.  These  five  sat  down,  then 
the  baptized,  then  the  angels  singing  most  charmingly.  The 
Saviour  preached  the  Gospel;  he  did  not  preach  as  he  had 
to  the  Jews  in  their  synagogues.  And  after  he  had  preached 
the  Gospel,  he  also  preached  faith.  Then  they  stood  up  and 
prayed  mightily  and  gloriously,  and  Jesus  told  the  pious  to 
go  their  way,  and  they  all  departed;  but  the  five  chosen 
ones  returned  again  to  the  water,  and  the  angels  accom- 
panied them,  and  did  as  they  had  done  before  at  the  water. 
But  the  multitude  of  the  pious,  whom  Jesus  told  to  go  their 
way,  numbered  one  hundred;  they  departed  and  were  pre- 
pared. Then  one  of  the  Three  went  into  the  water,  and 
also  the  angels  up  to  their  hearts.  Then  the  Lord  of  inno- 
cence called  out  and  said:  "Come  hither  ye  innocent,  ye 
must  be  baptized."  Then  they  will  hurry  into  the  water 
and  be  baptized;  and  when  they  come  out,  the  Lord  will 
call  to  them:   "Come  over  here!"  and  they  will  go  to  the 

T 


2/4'  CHRONICON    EPHRATENSE. 

Five.  But  those  who  are  baptized  here,  and  fall  away  again, 
but  repent  again  and  are  converted  during  their  lifetime,  to 
them  the  Father  will  say,  when  after  death  they  come  to  the 
water:  "Halt,  halt!"  and  will  preach  to  them  and  tell  them 
what  they  have  done;  but  the  Saviour  will  preach  to  the 
pious.  Then  the  Saviour  will  say:  "Come  also  into  the 
water,  you  must  be  baptized  again;"  then  they  will  go  into 
the  water  and  be  called  over  to  the  other  side,  shining  and 
glorious  in  their  beauty.  Thereupon  they  all  will  rejoice  with 
shouts  and  jubilation,  because  the  Lord  has  led  them  so 
kindly.  But  to  those  who  but  half  repented  the  Lord  will 
say:  "Depart,  depart,  depart  from  the  «iiddle  road!"  And 
when  those  come  who  here  on  earth  stood  by  themselves, 
the  Lord  will  say  to  them:  "Depart  from  me,  I  know  you 
not!"  He  will  say:  "No  standing  alone  availeth  here!" 
and  they  will  be  turned  off  with  the  godless. 

Then  the  Saviour  will  say:  "Come  ye  pious,  rejoice  and 
triumphantly  shout,  because  the  Lord  leads  you  so  kindly;" 
and  he  who  baptized  in  the  water  said  to  me:  "Behold 
Peter,  and  John,  and  James!"  They  were  of  the  same  de- 
gree; Peter  and  John  had  friendly  countenances.  Peter  said 
to  me:  "Are  you  glad  that  your  spirit  will  soon  depart?" 
I  said :  ' '  Yes,  my  friend,  I  am  very  glad. ' '  I  sighed :  ' '  Come, 
Jesus,  take  me  up."  I  was  so  happy,  my  heart  was  never 
quiet.  Peter  said:  "  Yes,  my  dear  child,  you  shall  soon  join 
the  five  chosen  ones."  He  continued:  "They  may  keep 
your  body,  but  not  your  spirit;  I  shall  soon  bring  you  up  to 
me,  as  soon  as  your  spirit  departs  from  you;  but  your  friends 
will  sleep,  and  not  see  it."  I  spoke:  "I  am  glad,  my  heart 
is  never  quiet;  soon  I  shall  rejoice  and  shout  in  triumph, 
because  the  Lord  so  kindly  leads  me,"  I  was  very  glad  that 
I  had  seen  the  believers  in  eternity;  but  my  heart  was  very 
sad  as  they  took  leave  of  me;  and  yet  I  was  glad,  and  hoped 
to  see  them  again  in  eternity.  It  also  gave  me  much  joy 
that  two  of  them  returned  with  me  to  the  water.  Then  one 
of  them  spoke:  "  The  Lord  will  say  to  them  that  are  exalted: 
Go  down,  you  stood  high  in  the  world,  you  must  now  be 
made  low;  you  were  not  satisfied  with  shelter  and  food. 
But  to  the  humble  he  will  say:  Ye  must  be  raised  up,  you 


A    HISTORY   OF    EPHRATA.  2/5 

were  low  upon  the  earth.  But  woe  to  them  who  purchase 
the  world;  they  must  go  with  the  godless.  Oh,  how  will  the 
humble  rejoice!  for  those  who  purchased  the  world  and  are 
citizens  thereof,  they  will  cry  woe!  over  themselves;  hallelu- 
jah, amen."  When  I  came  to  this  side  of  the  water  I  began 
to  sing:  I  shall  love  my  Jesus  until  I  am  carried  to  the  grave, 
and  until  he  shall  awaken  me,  and  they  shall  write  on  my 
coffin:  Jesus  is  my  hope  and  my  light;  I  my  Jesus  shall  never 
leave. 

Anno  1762,  on  December  6th,  my  spirit  was  again  carried 
out  of  this  visible  creation  and  frame  of  flesh,  up  into  the  in- 
visible eternitv,  acain  to  hear  something  new.  Then  one 
spoke  the  following  words,  and  spoke  very  loudly  to  those  in 
heaven  and  on  earth:  "Rejoice  and  shout  triumphantly, 
you  will  soon  be  led  to  your  rest;  rejoice  with  might,  ye 
pious,  you  soon  will  find  your  rest.  Hallelujah,  rejoice  with 
might!  Higli,  high,  as  high  as  you  can  extol,  rejoice  ye  all 
and  triumphantly  shout,  for  the  Lord  so  kindly  leads  you! 
Oh,  how  glorious  and  how  mighty!  Rejoice  ye  all  and  shout 
in  triumph:  come  all  ye  pious,  come  to  the  great  supper! 
Hio!  hio!  hallelujah!  Oh,  how  glorious  and  how  mighty; 
rejoice  ye  all  and  shout  in  triumph;  soon  all  the  pious  and 
all  the  lowly  will  find  their  rest!  Oh,  what  joy!  oh,  what 
delight!  rejoice  ye  all  and  shout  in  triumph,  hallelujah,  hal- 
lelujah! Come  ye  pious,  come  ye  all,  come  to  the  great  sup- 
per!" The  angel  further  spoke  to  me:  "  Behold  the  angels 
without  number,  behold  how  splendid  and  shining;  behold 
how  they  prote(?t  the  pious  on  earth!  Oh,  how  glorious  and 
how  mighty!  Who  can  number  the  angels  who  sit  above  and 
protedl  the  pious  on  earth?  Rejoice  ye  all  and  shout  in 
triumph,  the  Saviour  will  come  soon  to  take  home  all  the 
pious,  and  with  him  his  angels  in  white  array;  then  heaven 
shall  be  barred.  Hallelujah,  hallelujah,  rejoice  with  might 
ye  pious,  you  soon  will  come  to  your  rest!  High,  high,  extol 
as  high  as  you  can!  High,  high  as  he  can  be  extolled! 
Rejoice  ye  all  and  shout  in  triumph!  Oh,  how  glad  the  pious 
will  be!  Oh,  how  blessed  are  they  who  believe  that  the 
Saviour  died  for  the  world  and  who  are  baptized  in  His 
name,"  etc. 

On  December  13th  my  immortal  spirit  was  again  carried 


276  CHRONICON   EPHRATENSE. 

up  to  eternity,  and  again  heard  the  voice  of  a  watchman 
resound  aloud  like  a  trumpet;  the  sound  seemed  to  go  through 
all  the  heavens  and  the  earth.  He  again  spoke:  "  Oh,  how- 
glorious  and  how  mighty!  Rejoice  ye  all  and  shout  in  tri- 
umph; behold  how  the  Lord  so  kindly  leads  you!  Rejoice 
with  might,  all  ye  pious,  and  ye  pious  all  at  once,  come  to 
the  great  supper!"  etc.,  etc. 

I  find  that  these  visions  continued  at  least  till  April,  1765.  . 
The  father  of  this  person  was  a  respedled  Baptist  preacher. 
He,  because  he  also  had  a  great  desire  to  build  churches, 
made  use  of  this  circumstance  and  travelled  through  the  coun- 
try with  his  daughter,  baptizing  and  preaching  God's  king- 
dom, whereby  many  were  awakened  from  their  spiritual  sleep, 
some  of  whom  he  baptized  in  the  stream  Codorus,  at  York- 
town.  It  is  beyond  description  how  quickly  this  awakening 
spread  through  the  country;  people  came  from  a  distance  of 
more  than  sixty  miles  to  the  house  of  the  above-mentioned 
Hummer,  so  that  the  too  numerous  visitors  emptied  these 
good  people's  house  and  barn  of  their  provisions.  Night 
services  were  then  arranged,  to  which  people  came  ever}^ 
night;  but  if  some  tried  to  steal  in  from  impure  motives,  the 
Instrument^  was  so  keen  to  find  it  out  that  they  were  exposed 
and  excluded  from  the  service.  That  at  the  same  time  most 
charming  hymns  were  sung  by  angels  in  the  air,  I  give  on 
the  authority  of  those  who  allege  that  they  heard  them. 
Catharine  Hummer,  before  mentioned,  and  her  sisters, 
showed  from  the  very  beginning  of  this  awakening  a  par- 
ticular esteem  for  the  Solitar}^  in  the  Settlement;  therefore 
it  w^as  hoped  that  this  awakening  would  be  of  great  advan- 
tage to  Bphrata;  for  as  the  Superintendent  with  a  consider- 
able following  of  the  Solitary  was  at  this  time  officiating  at 
the  altar  in  this  region,  these  daughters  invited  them  to  visit 
their  house,  and  entertained  them  in  Christian  love,  even 
without  their  parents'  knowledge,  who  at  the  time  were  not 
particularly  favorable  to  the  visitors.  May  God  repay  them 
for  this  faithfulness  on  the  day  of  judgment,  because  they 
without  fear  went  to  meet  the  reproach  of  Christ  and 
sheltered  under  their  roof  such  scourings  of  the  world. 
^  [Catharine  Hummer.] 


A    HISTORY   OF    EPHRATA.  277 

Thereupon  it  came  to  pass  that  two  of  them,  namely,  the 
chief  person,  Catharine,  and  her  sister,  Maria,  paid  a  visit  to 
the  Solitary  at  a  time  when  there  was  a  service  at  the  altar, 
so  that  they  were  initiated  into  its  mystery,  which  produced 
great  excitement  in  the  whole  Settlement  as  well  as  in  the 
Congregation,  because  the  hope  was  entertained  that  such 
respectable  lasses  would  help  to  make  up  the  church  of  the 
144,000  virgins  of  the  Lamb,  that  so  the  new  world  might 
the  sooner  become  manifest.  These  matters  at  last  induced 
the  Superintendent  to  write  an  edifying  letter  to  the  Instru- 
ment, in  which  he,  with  his  usual  modesty,  spoke  in  a  very 
Christian  way  of  this  movement,  and  laid  before  this  person 
certain  signs  by  which  to  recognize  whether  the  Spirit  of 
Jesus  Christ  were  its  impelling  force.  He  wrote  as  follows: 
"  If  our  beloved  and  respedled  friend,  or  rather  Sister,  C.  H. , 
wishes  to  be  fully  assured  of  the  spirit  of  her  divine  youth, 
or  of  what  she  has  further  to  expedl  of  the  whole  affair 
which  happened  to  her,  then  let  her  preser\'e  right  relations 
with  her  virginity.  If  so  be  that  the  Princess  on  the  throne 
is  using  her  sceptre  in  this  affair,  then  let  her  be  of  good 
cheer,  the  matter  is  all  right,  and  no  doubt  concerning  it 
need  arise  in  all  eternity;  for  the  Virgin  never  deceives,  be- 
cause she  is  the  mother  of  the  eternal  Wisdom,  throuR-h 
which  all  things  were  created.  If,  however,  the  Virgin 
should  have  to  lose  her  princely  hat  through  the  affair  then 
it  may  be  a  result  of  the  official  or  judging  spirit  of  the 
fallen  angel,  administering  his  office  for  good  and  ill  over  the 
apostate  life.  But  he  does  not  get  into  the  city  of  God  or  the 
New  Jerusalem  with  his  office,  but  has  to  live  and  lodge  out- 
side the  boundaries  of  Israel;  and  at  last  will  even  be  utterly 
expelled,  when  the  mother-church  or  the  church  of  the  Holy 
Spirit  shall  wield  the  sceptre  and  the  kingdom.  Then,  of 
course,  all  the  offices  created  by  the  fallen  prince  of  angels 
shall  be  abolished." 

But  it  appears  that  after  the  above-mentioned  person  had 
changed  her  state  and  married,  the  spirit  retired  into  its 
chambers  again  and  the  whole  work  stopped  and  fell  into 
decay,  which  is  usually  the  case  with  all  angelic  visions  and 
revelations.  May  God  grant  that  it  may  turn  into  a  plentiful 
harvest  in  eternity. 


CHAPTER  XXXIII. 

Concerning  the  I^ast  Circumstances  Connected  with  the 
Life  of  the  Superintendent,  and  How  at  Last  He 
Laid  Aside  His  Earthly  Tabernacle. 

A  father  of  old,  when  he  was  about  to  go  home,  and 
it  went  hard  with  him,  raised  his  hands  to  God  and  said: 
"Lord,  thou  knowest  I  never  let  my  prisoner  escape."  This 
can  justly  be  conceded  to  the  Superintendent  also,  namely, 
that  he  kept  a  sacred  watch  over  his  life  from  the  first 
awakening  unto  his  end.  And  as  he  was  obliged  to  desist 
from  his  austere  way  of  living,  when  compelled  by  God  to 
mingle  with  the  flood  of  humanity,  so  it  was  also  observed  that 
towards  the  end  of  his  life,  he  again  withdrew  himself  from 
close  fellowship  with  any  one,  and  led  so  secluded  a  life  that 
even  those  nearest  to  him  could  not  reach  up  to  him  in  spirit. 
All  his  aim  was  not  to  stand  in  God's  way  in  reaching  the 
consciences  of  those  who  were  intrusted  to  his  care.  For 
^even  as  the  good  Master  himself  had  to  stand  off,  in  order  that 
the  Spirit  might  be  imparted  to  his  disciples,  so  the  Super- 
intendent had  to  withdraw  his  fellowship  even  during  his 
life-time,  in  order  that  his  successors,  weaned  from  him, 
might  learn  to  walk  on  their  own  feet.  The  most  important 
fa6l  to  be  noted  of  his  walk  through  life  is,  that  all  the 
strange  situations  into  which  he  was  brought  during  a  pil- 
grimage of  many  years,  could  not  turn  him  aside  from  the 
purpose  once  taken,  to  live  a  life  disdainful  of  the  world 
and  serving  God;  of  which  he  thus  writes  in  a  certain  letter: 
"I  know  by  this  that  I  did  not  forsake  my  calling,  because 
all  carnal  and  worldly-minded  people  are  still  my  enemies, 
just  the  same  as  at  the  time  when  I  first  entered  upon  this 
road."  And  to  one  of  the  Brethren  who  visited  him  shortly 
before  his  end,  he  said:  "I  am  now  again  the  same  that  I 
was  when  first  exposed  to  the  world-spirit,  namely,  an 
orphan."  It  surely  is  saying  a  good  deal  when  a  spiritual 
warrior  can  boast  that  during  so  long  a  time  neither  the  flat- 
(278) 


A    HISTORY   OF    EPHRATA.  279 

teries  nor  the  malice  of  men  conld  lead  him  astray  from  his 
holy  calling.  Bnt  because  he  has  been  accused  of  having  been 
addi(?ted  too  much  to  strong  drink  for  several  years  before 
his  end,  something  would  be  wanting  if  this  charge  were  not 
duly  met.  It  appears  that  Providence  ordered  that  he  had 
to  help  his  Master  carry  his  shame  even  in  this;  for  that  God 
had  lost  sight  of  him  so  far  as  to  permit  him  to  again  fall 
under  the  power  of  the  things  from  which  he  had  freed  him- 
self by  his  first  repentance,  is  not  easily  to  be  believed, 
although  one  might,  if  it  were  necessary,  make  excuses  on 
account  of  his  old  age  and  great  bodily  infirmities.  This 
report  he  made  excellent  use  of,  and  bore  himself  in 
appearance  in  such  a  manner  that  men  were  confirmed  in 
their  conjectures;  for  shame  was  his  outer  coat  which  he 
wore  on  his  long  life-journey  so  that  his  inner,  pure  white 
garment  might  be  kept  unspotted.  But  what  great  tempta- 
tions this  occasioned  in  the  Settlement  cannot  be  described* 
for  if  God  intends  to  humble  a  people,  he  allows  contempt 
to  be  heaped  on  its  priests,  and  makes  fools  of  its  princes. 
And  now  all  the  Solitary  revealed  their  real  feelings  to- 
wards him.  His  spiritual  daughters  who  formerly  would 
have  gone  through  fire  and  water  for  him,  now  withdrew 
themselves  from  him;  some  of  them  who  meddled  too  much 
with  his  frailties,  had  great  cause  to  thank  God  that  Noah's 
curse  against  Ham  did  not  fall  upon  them.  All  of  this,  how- 
ever, came  from  God,  for  had  he  died  in  the  midst  of  the 
churchly  honors  which  he  had  formerly  enjoyed,  his  loss 
would  have  touched  the  Sisterhood  most  of  all,  for  next  to 
God,  they  esteemed  their  spiritual  Father  above  everything. 
He  once  appeared  to  two  of  the  Brethren  in  the  form  of  one 
who  is  drunk,  when  they  put  him  under  severe  discipline; 
but  he  went  straight  home  from  them,  and  composed  a  hymn 
about  this  occurrence,  which  soon  after  was  printed  and  dis- 
tributed in  the  Settlement.  This  hymn  shows  that  at  the 
time  he  had  full  possession  of  his  senses.  Two  of  the  verses 
are  as  follows: 

Once  when  I  thought  that  I  was  from  the  illness  freed, 
In  which  for  da3-s  and  years  I'd  suffered  grief,  indeed; 

Some  travellers  came  to  me,  all  weary  from  the  road, 

And  gave  ine  bitter  gall,  with  blows  a  heavy  load. 


28o  CHRONICON    EPHRATENSE. 

Oh,  God !  I  bring  to  Thee  my  woe  and  bitter  pain, 
Since  Thou  my  Saviour  art,  to  whom  I  ne'er  in  vain 
Did  come,  from  early  youth,  for  help  to  bear  my  cross, 
For  heavenly  bliss  instead  of  pleasure's  earthl}-  dross. 

Nevertheless  some,  especially  of  the  domestic  household, 
would  have  nothing  to  do  with  the  matter,  but  kept  their 
senses  in  Christ  Jesus,  and  said:  "The  Superintendent 
stands  directly  under  God's  orders  and  is  responsible  only 
to  him."  Herein  he  can  be  compared  with  David,  whom 
the  Sanhedrim  also  wished  to  strangle;  but  David  well 
knew  with  whom  he  had  to  deal,  and  said:  "  Against  Thee, 
Thee  only  have  I  sinned;"  and  whoever  of  the  Community- 
reads  this  will  remember  that  all  who  laid  hold  of  this  pre- 
sumed weakness  of  the  Superintendent  fell  under  judgment. 
He  once  came  to  a  Brother  in  the  likeness  of  one  who  is 
drunk,  and  took  him  along  to  another  Brother,  where  they 
prepared  a  love-feast.  After  this  was  done,  the  Brother,  as 
was  customary,  accompanied  him  to  his  house,  where  he  had 
a  very  edifying  conversation  with  him;  so  that  the  Brother 
perceived  that  his  drunkenness  had  been  a  holy  pretence. 

It  was  observ^ed  of  him  that  towards  the  end  of  his  life  he 
endeavored  to  remove  all  stones  of  stumbling  out  of  the 
way  of  the  Solitary.  His  quarrel  with  the  Prior,  which  had 
lasted  for  years,  he  put  entirely  aside,  and  said:  "  I  am  done 
now,  and  dare  not  go  one  step  further."  He  also  took  a 
Sister  into  his  house,  and  went  to  the  former  Mother,  Maria, 
who  also  had  stumbled  over  the  rock  of  offence,  and  called 
her  his  Sister,  and  offered  her  reconciliation  in  Christ;  but 
she  in  no  wise  accepted  it.  ^ 

^Because  the  whole  life  of  this  Sister,  even  her  stumbling  and  falling, 
contains  much  of  edification,  this  work  would  be  incomplete  if  it  were  not 
given  to  the  kind  reader.  It  has  already  been  said  that  when  the  Spirit, 
who  at  that  time  wooed  people  who  were  to  a6l  in  this  strange  drama, 
seized  her,  she  and  her  elder  sister  fled,  in  tender  youth,  out  of  their  father's 
house  and  placed  themselves  under  the  Superintendent's  guidance,  and  that 
a  small  house  was  built  for  them  at  Mill  Creek,  where  at  that  time  stood 
the  first  Settlement  of  the  Solitary  after  their  exodus  out  of  Egypt.  When 
the  Superintendent  afterwards  settled  in  the  wilderness  where  Ephrata  is 
now  situated,  they  were  the  first  of  their  sex  who  followed  him  thither,  where 
on  the  banks  of  the  Cocalico,  a  small  house  was  built  for  them,  so  that 
this  stream  formed  the  boundary  line  between  the  Brethren  and  Sisters. 
There  the  Superintendent  had  much  fellowship  with  them  and  dined  with 


A   HISTORY   OF   EPHRATA.  281 

He  attended  to  his  official  business  up  to  within  eight  days 
before  his  death,  when  he  officiated  for  the  last  time  at  a 
love-feast,  being  already  so  weak  that  he  said  on  the  way  to 
it:  "I  am  sick,  I  could  just  lie  down  and  die."  Three  days 
before  his  decease  one  of  the  oldest  house-mothers,  Barbara 
Hofly  by  name,  who  thought  very  much  of  him,  and  was 
also  breathing  her  last,  sent  to  him  and  asked  for  a  visit, 
even  though  he  were  not  able  to  speak  with  her,  if  only  she 
might  be  permitted  to  see  him.  Although  he  was  at  the 
time  already  wrestling  with  death  he  took  a  Brother  along 

them  several  times  during  the  week,  for  the  miracle-play  of  eternity  was 
before  his  eyes  and  was  to  be  applied  to  them.  Her  elder  sister,  Anna,  was 
of  an  austere  aud  imperious  disposition,  by  means  of  which  she  exercised 
a  severe  guardianship  over  her  ;  many,  therefore,  thought  that  this  Anna 
would  become  Mother  in  the  Sisters'  convent ;  but  here  it  came  to  pass 
just  as  with  the  election  of  David,  for  because  the  elder  had  the  purpose  to 
deprive  the  Superintendent  of  the  locks  of  his  hair,  she  fell  out  of  favor 
into  contempt  and  died  in  this  state ;  while  the  choice  fell  on  her  younger 
sister,  Maria. 

When  the  Sisters'  convent  was  erected  and  filled  with  spiritual  virgins 
the  Superintendent  installed  her,  with  special  church  solemnities,  in  return 
for  the  faithfulness  she  had  shown  towards  him  ;  and  all  the  honor  due 
to  such  an  exalted  office  was  portioned  out  to  her.  About  the  same  time 
the  Superintendent  wrote  several  letters  to  her,  which  are  full  of 
undlion.  The  following  memorable  words  occur  in  one:  "Because  your 
person,  during  the  time  of  severe  and  hard  sifting  and  trials,  risked  not  a 
little  danger  of  loss  ;  and  because  you  perseveringly  helped  us  to  endure  in 
times  of  sorrow  as  well  as  joy,  up  to  the  present  day,  therefore  I  am  obliged 
by  all  means  to  give  you  notice  that  like  as  the  net  of  love  then  cap- 
tured a  prize  and  made  you  partaker  of  such  high  and  important  processes 
of  suffering,  therewith  granting  unto  you  to  be  faithful  until  now,  so  the 
intention  is  now  to  make  another  catch,  by  which  you  may  at  once  be 
crowned  with  the  captured  prize  and  will  consequently  be  doubly  repaid 
for  your  shame  and  pain.  And  this  it  is  to  which  my  love  and  highly 
esteemed  governess  invites  you  as  guest,  namely  :  to  the  enjoyment  of  that 
heavenly  harvest  of  joys,  which  only  yonder  will  be  manifested  to  its  full 
extent.  (See  his  printed  epistles,  page  201.)  The  spirit  of  prophecy  was 
very  strong  at  that  time,  and  it  appears  that  the  heavenly  Mother  greatly 
rejoiced  over  this  little  band  of  people,  and  therefore  sought  again  to  per- 
form the  miracle  she  had  done  at  the  time  of  Jesus  Christ's  humiliation. 
For  when  all  the  Sisters  changed  their  names  Mother  Maria  was  excepted 
as  being  the  representative  of  the  Virgin  Mary.  And  as  then  the  Virgin  Mary 
had  two  sons,  two  spiritual  sons  were  also  given  to  our  Mother.  But  since 
her  first-born,  after  the  type  of  his  Master,  had  to  be  crucified,  it  was  time 
now  to  give  another  son  to  the  Mother.  Therefore  the  Spirit  proceeded 
and  said  to  another  Brother:     "Behold  thy  Mother  !"     It  must  be  con 


282  CHRONICON    EPHRATENSE. 

and  fulfilled  her  wish;  she  was  buried  yet  before  him. 
Another  Sister,  who  had  only  lately  joined  and  came  from  a 
foreign  country,  was  also  breathing  her  last  at  this  time. 
She  prayed  to  God  that  he  might  let  her  die  with  this  holy- 
man,  and  she  also  died  yet  before  him.  These  are  the  travel- 
ling companions  who  accompanied  him  to  eternity.  At  last 
the  6th  day  of  July  of  the  year  1768  came,  when  he  laid 
aside  his  mortal  raiment.  On  the  morning  of  that  day  he 
had  yet  been  in  the  Sisters'  house,  and  nobody,  therefore, 
thought  that  his  departure  was  so  near;  nor  could  the  powers 

fessed,  however,  that  these  two  spiritual  sons  were  a  source  of  many 
sorrows  to  her  in  the  future. 

She  conducted  her  office  with  great  authority,  and  during  her  term  she 
saw  four  Priors  deposed  among  the  Brethren,  who  therefore  felt  ashamed 
that  so  weak  a  vessel  should  have  more  godliness  than  they.  Some  said  to 
the  Superintendent  that  they  were  sure  the  Mother  would  yet  be  deposed, 
even  should  it  only  happen  in  eternity.  The  reason  why  she  could  main- 
tain herself  in  office  so  long  was  because  she  knew  how  to  profit  by  the 
mistakes  of  each  Prior;  for  she  watched  evervthing  the  Prior  did,  and  as 
soon  as  she  noticed  a  mistake,  she  went  to  the  Superintendent  and  said: 
"  Oh  Father,  the  Brethren  have  a  child  in  the  cradle  again,  and  it  will  most 
likely  be  sacrificed  to  the  world-spirit."  When  thereupon  the  Superin- 
tendent in  his  zeal  uttered  something  rash,  this  was  at  once  known  to  the 
Prior.  Thus  she  had  incautiously  given  too  great  confidence  to  the  first 
Prior,  so  that  he  raised  himself  up  against  his  spiritual  Father,  and  so  she 
kept  up  continual  disagreement  between  the  Superintendent  and  his  Prior, 
to  her  own  advantage.  But  at  last  the  game  took  another  turn.  The  Su- 
perintendent got  a  Prior  who  walked  in  harmony  of  spirit  with  him,  and 
after  some  unsuccessful  attempts  to  turn  one  against  the  other,  she  became 
suspicious  of  her  spiritual  F'ather  and  closed  her  heart  against  him,  and 
also  induced  some  of  those  under  her  to  do  the  same  ;  so  that  for  several 
years  her  house  was  not  open  to  the  Superintendent  as  formerly.  All  this 
came  from  God  ;  for  the  time  of  her  fall  was  near  at  hand,  and  she  herself 
had  to  pave  the  way  for  it.  The  fire  lay  smouldering  under  the  ashes  for  a 
long  time  and  only  broke  forth  on  the  visit  to  Antitum,  during  which  she 
behaved  so  reservedly  that  the  Superintendent  at  last  said  to  her  :  "The 
worm  of  hell  is  sticking  in  you."  Then  she  plotted  to  separate  the  Sister- 
hood entirely  from  the  Brotherhood,  and  publicly  declared  that  their  Prior 
must  be  overthrown  ;  which  was  the  chief  cause  of  the  succeeding  unedifying 
land  dispute  in  the  Settlement.  The  Superintendent  who  had  learned  to 
sail  with  all  kinds  of  wind,  took  hold  of  this  opportunity  and  declared  him- 
self publicly  against  the  Brethren  and  their  Prior.  Whoever  is  anxious  to 
know  the  reason  for  this  action  of  his.  is  referred  to  the  story  of  Job  ;  let 
him  ask  God  how  He  could  justify  His  entering  into  a  compadl  with  Satan 
against  His  faithful  servant.  But  according  to  the  wonderful  government 
of  our  God,  the  right  to  the  land  in  the  Settlement  was  given  into  the  hand 


A    HISTORY   OF    EPHRATA.  283 

of  darkness  prevail  upon  him  to  lie  down  on  a  sick  bed.  Mean- 
while a  constant  watch  was  kept,  for  strange  happenings  were 
expedled,  and  that  the  powers  of  death  would  have  a  fierce 
struggle  with  him,  especially  since  he  was  an  old  soldier, 
who  was  accustomed  neither  to  call  on  men  for  mercy  nor  to 
yield  to  the  powers  of  darkness.  But  at  last  the  news  came 
of  his  approaching  end,  whereupon  all  the  Solitary  assem- 
bled at  his  house.  The  Brethren  stood  nearest  to  him; 
behind  them  the  Sisters,  and  those  who  were  of  short 
stature  got  upon  benches    to  witness   his  sacrifice.     In   his 

of  an  outspoken  enemy  of  the  same,  who  was  faithfully  supported  in  all 
these  transactions  by  the  Mother.  Possibly  she  may  have  done  all  this 
more  out  of  a  holy  zeal  against  the  other  sex  than  out  of  malice  ;  for  Abdias 
writes  even  of  her  Principal,  the  Virgin  Mary,  that  she  cursed  all  males.  In 
this  wise  the  Mother  may  in  a  measure  be  excused.  This  man  and  some 
other  antagonists  took  possession  of  his  land  in  the  Settlement,  performed 
various  adls  of  violence,  and  in  general  wielded  such  hellish  power  that  the 
Superintendent,  usually  not  in  the  habit  of  running  away,  forsook  his 
house  and  tarried  for  eight  days  in  the  Sisters'  prayer-hall  ;  during  which 
time  he  published  the  following  notice  among  the  Solitary  : 

The  victory  conies  from  on  high, 

A  strong  and  mighty  leader  nigh 

Commands  the  battle  forces. 

He  breaks  the  teeth  of  the  evil  host 

That  mocks  his  gospel  truth  the  most, 

That  none  by  them  be  tempted. 

To  enter  sinful  freedom's  way 

Where  all  do  adt  just  as  they  ma}-  : 

Old  Adam's  things  they  take. 

And  with  the  stuff  themselves  adorn 

In  fashion  new,  quite  lately  born. 

That  scarce  they  can  be  known. 

A  mocking  laugh  is  the  comment. 

And  this  they  but  deserve ; 

E'en  when  their  building  shall  fall  down 

With  all  its  false  and  glittering  crown, 

For  nothing  else  it  is, 

Or  was,  but  idle  lust's  display 

Which  with  his  sius  in  full  array 

Did  L/Ucifer  then  show. 
But  the  opponents  disregarded  this  accusation,  as  much  as  they  could, 
and  hung  this  notice  up  in  their  dwellings.  At  last  the  Brethren  complained 
to  the  Superintendent  of  the  Sisterhood,  because  the  evil  had  originated  in 
their  house ;  the  Superintendent  heard  their  complaint,  and  promised  an 
investigation.  The  Mother  was  called  to  appear  for  judgment  before  the 
older  Sisters,  who  were  innocent  of  this  affair,  in  presence  of  the  Superin- 


284  CHRONicoN  ephratense;. 

last  trouble  he  clearly  showed  that  he  was  anointed  with 
the  priestly  spirit  of  Jesus  Christ,  for  of  all  the  adverse 
circumstances  which  had  occurred  during  his  administration 
in  the  Settlement,  he  declared  himself  to  be  the  sole  cause, 
and  thus  freed  and  acquitted  all  from  every  charge,  and  espe- 
cially those  who  accused  themselves  of  having  misunderstood 
him.  Then  he  desired  the  Brethren  to  bless  him,  and  to 
receive  him  into  their  fellowship,  which  was  done,  for  the 
Prior  gave  him  his  blessing  with  laying  on  of  hands,  and 
thereafter  all  the  Brethren  gave  him  the  kiss  of  peace  to  take 

tendent.  They  spoke  afFedtionately  with  their  Mother,  saying  that  the  two 
societies  could  never  be  separated,  because  they  had  been  formed  by  the 
Spirit,  as  a  miracle  of  the  times,  into  an  inseparable  unity  ;  and  that  if  she 
were  willing  to  again  break  bread  with  the  Brethren,  everything  should  be 
peaceably  adjusted.  But  she  refused,  and  was,  therefore,  dismissed  from 
her  office.  After  this  she  dwelt  in  a  corner  of  the  Sisters'  convent, 
because  she  was  long  in  doubt  whether  she  should  not  live  in  a  holy  sepa- 
rateness.  After  a  considerable  time,  however,  she  again  joined  the  Sister- 
hood, and  died  as  one  of  its  worthiest  members.  That  the  Superintendent 
offered  her  peace  which  she  would  not  accept,  has  already  been  mentioned ; 
and  so  the  matter  stood  until  the  Superintendent  departed  this  life.  Then 
a  Sister  admonished  her  quickly  to  make  up  with  him,  as  he  would  soon 
leave  this  world,  but  she  said:  "I  have  nothing  to  make  up,"  which  cer- 
tainly was  a  great  loss  to  her ;  for  he  had  hardly  died  when  she  was  seized 
with  great  remorse.  But  she  could  not  undo  it ;  the  man  was  gone  with 
whom  she  ought  to  have  made  her  peace.  Still,  she  went  to  the  coffin  and 
touched  him,  when  one  of  the  Sisters  called  out:   "It  is  too  late  now  !" 

After  she  had  been  divested  of  her  official  dignity,  she  commenced  anew 
a  rigorous  life  of  penitence  in  her  seclusion,  and  shed  so  many  tears  that 
her  eyes  were  always  swollen.  It  may  well  be  believed  that  she  pleased  her 
bridegroom  better,  when  bathed  in  this  flood  of  tears,  than  at  the  time 
when  she  was  the  honored  matron  of  an  order  of  virgins  ;  and  if,  during 
her  long  pilgrimage,  she  got  some  spots  on  her  bridal  dress,  she  surely 
washed  them  all  out  by  her  tears  of  contrition.  He  who  scattered  Israel, 
will  gather  it  again.     May  God  not  repent  him  of  his  gifts  and  calling. 

In  person  she  was  small,  but  she  had  keen  senses.  She  was  a  great 
admirer  of  the  humble  life  of  Jesus  Christ,  and  when  still  clothed  in  her 
dignity  she  often  wore  a  garment  with  one  patch  upon  the  other.  At  the 
same  time  she  kept  herself  very  distant  from  the  other  sex  and  was  never 
called  to  account  on  that  point,  although  she  once  delivered  her  faithful 
leader  out  of  the  hands  of  the  recruiting  officer.  Besides  she  had  fine  gifts 
in  writing  letters  and  hymns.  In  her  letters  she  usually  signed  herself: 
"Maria,  God's  servant;"  and  her  hymns  are  full  of  undlion  and  spiritual 
thought.  Her  translation  to  eternity  was  sudden,  for  being  missed  for  some 
time  her  door  was  broken  open,  and  it  was  found  that  she  had  departed, 
which  happened  December  24th,  17S4.     Her  age  was  74  years,  3  months. 


A    HISTORY   OF    EPHRATA.  285 

along  on  his  journey.  Then  they  persuaded  him  to  lie  down 
on  the  bench,  and  he  was  heard  several  times  to  repeat  the  fol- 
lowing words:  "Oh  woe,  oh  woe!  oh  wonder,  oh  wonder!" 
But  he  did  not  explain  himself  about  it,  because  his  voice 
failed  him;  and  soon  after  he  fell  asleep  without  a  motion. 
Now  the  cry  was,  "  My  father,  my  father!  The  chariot  of 
Israel  and  the  horsemen  thereof!"  Yet  nobody  was  seen  to 
shed  tears,  but  all  thanked  God  most  fervently  that  after  so 
long  a  martyrdom  he  had  delivered  his  servant  from  the  body 
of  this  death. 

These  are  the  most  important  events  in  the  life  and  blessed 
death  of  a  man  who  was  a  great  wonder  in  this  century. 
The  first  impregnation  for  a  spiritual  life  he  received  at 
Heidelberg  in  the  Palatinate,  when  the  great  weight  of  the 
Spirit  was  laid  upon  him,  which  was  one  cause  of  his  many 
succeeding  passions.  Many  awoke  to  a  spiritiial  life  through 
his  labors,  and  many  strove  earnestly  to  follow  his  footsteps; 
but  they  could  not  keep  step  with  him,  for  he  had  so  com- 
pletely given  himself  to  God,  both  body  and  soul,  that  he 
passed  his  life  in  wonderful  stri6lness,  even  up  to  his  death. 
The  reason  why  most  of  the  awakenings  of  our  times  come 
to  such  sad  ends  is,  because  people  rely  upon  themselves, 
and  do  not  renounce  self  more  than  their  own  interest 
demands,  so  that  it  may  truly  be  said:  All  plans  of  self- 
interest  bring  death.  It  nevertheless  remains  a  great  wonder 
that,  after  God  called  him  from  his  blessed  life  of  seclusion 
to  bathe  in  the  flood  of  humanity,  in  order  to  fish  for  people, 
he  had  so  much  faith  that  he  could  risk  his  salvation  on  God; 
and  it  is  a  still  greater  wonder,  that  surrounded  by  so  many 
dangers  in  this  human  flood,  he  did  not  forfeit  his  calling. 
And  on  account  of  this  his  faithfulness  did  God  crown  him 
with  praise  and  honors,  and  ordain  him  to  replace  on  the 
candlestick,  at  the  sixth  period,  both  the  priesthood  of 
Melchizedek  and  the  heavenly  virginity.  Because  this 
could  not  be  done  in  Europe,  on  account  of  the  Beast's 
great  power,  God  ordered  it  that  he  came  over  the  ocean  into 
this  country,  where  his  dodlrine  of  the  heavenly  virginity 
and  the  priesthood,  after  some  opposition,  gained  a  firm  foot- 
ing, and  where  an  altar  was  built  to  the  Lord  in  such  wise 


286  CHRONICON    EPHRATENSE. 

that  all  awakenings  not  in  harmony  with  his  testimony  have 
no  other  effedl  than  to  bring  forth  children  into  servitnde. 

Before  him  the  wisdom  of  God  attempted  to  reveal  the 
mystery  of  eternal  virginity  in  the  old  conntries,  through 
many  precious  instruments,  of  whom  those  dear  men  of 
God,  Godfried  Arnold  and  George  Gichtel  and  many  others, 
may  especially  be  mentioned.  The  latter' s  success  was  great, 
and  I  may  well  say  that  he  had  borne  the  light  before  the 
Superintendent;  but  he  remained  a  virgin,  nor  did  he  attain 
to  the  secret  nuptial  couch  of  the  Virgin  Sophia,  where 
children  are  born;  still  less  did  he  reach  the  covenant  house- 
hold of  Jesus  Christ,  but  ended  his  life  in  a  holy  separate- 
ness.  It  is  known  that  he  and  his  first  co-warriors  were  so 
severely  sifted  through  the  envy  of  the  tempter,  that  he,  in 
order  to  prevent  similar  siftings,  did  not  want  to  allow  two 
to  live  in  one  town.  When  we  consider  that  the  Super- 
intendent for  about  fifty  years  stood  in  a  visible  organiza- 
tion in  which  under  God's  decree  one  rebellion  after  the 
other  broke  forth  against  the  testimony  of  God  which  was 
entrusted  to  him,  it  must  be  confessed  that  he  fought  on 
many  more  battlefields  against  the  Prince  of  Wrath  than 
did  the  venerable  Brother  Gichtel  of  blessed  memory,  and 
that  he  extended  the  borders  of  the  generation  of  the  divine 
Mother  far  more  than  he.  It  must  also  be  conceded  that  the 
venerable  John  Kelpius,  who  had  settled  near  Germantown 
with  a  company  of  spiritual  wooers  of  the  hand  of  the 
Virgin,  as  already  mentioned,  did  much  in  spirit  to  assist  the 
Superintendent  in  his  church  building.  The  same  spirit 
inspired  the  sainted  Kelpius  that  afterwards  descended  on 
the  Superintendent;  but  when  the  good  Kelpius  departed  this 
life,  his  work  fell  into  the  hands  of  the  tempter  to  be  sifted, 
and  the  spiritual  ship  broke  up,  so  that  Selig,  Conrad  Mathai 
and  some  others,  had  to  save  themselves  by  swimming.  The 
Superintendent's  work,  on  the  contrary,  with  better  success 
passed  to  posterity;  for  eighteen  years  have  passed  since  he 
was  transferred  to  eternity,  during  which  time  the  Order  and 
the  Community  have  been  built  up  in  the  unity  of  the 
spirit,  although  with  much  opposition. 

And  if,  as  he  maintains  God  promised  him,  a  seed  of  his 


A    HISTORY   OF    EPHRATA.  287 

labors  is  to  remain  until  the  second  advent  of  Jesus  Christ, 
this  does  not  mean  that  the  Settlement  of  the  Solitary  shall 
stand  so  long;  although  they  are  just  as  well  entitled  to  this 
as  any  congregation  of  Christ  on  earth.  But  we  believe  that 
it  is  to  be  understood  more  in  a  spiritual  sense  than  literally: 
that  wherever  there  is  anyone  in  this  country  who  has  a 
matrix  ready  to  conceive,  there  the  Spirit,  who  in  the  begin- 
ning overshadowed  the  Superintendent,  will  also  overshadow 
and  impregnate  him.  All  of  which,  however,  must  be  taken 
figuratively  and  not  literally.  And  because  this  country  at 
last,  after  much  opposition,  received  this  ambassador,  who 
had  been  driven  out  of  his  fatherland,  and  granted  him  and 
his  whole  family  complete  liberty  of  conscience,  therefore  it 
will  always  be  blessed  and  be  a  nursery  of  God,  which  shall 
bear  him  much  fruit,  for  the  promise  given  to  Abraham  must 
be  fulfilled:  "In  thy  seed  shall  all  generations  of  the  earth 
be  blessed."  He  was  small  in  person,  well  formed  and  pro- 
portioned, had  a  high  nose,  high  forehead  and  sharp  eyes,  so 
that  everybody  recognized  in  him  an  earnest  and  profound 
nature.  He  had  excellent  natural  gifts,  so  that  he  might 
have  become  one  of  the  most  learned  men  if  pains  had  been 
taken  with  his  education.  All  secrets  were  opened  to  him, 
just  as  he  wanted;  and  wherever  he  saw  a  piece  of  skillful  work 
he  was  not  satisfied  until  he  had  examined  and  understood  it; 
he  used  to  say  it  would  be  a  shame  for  the  human  mind  if  it 
would  be  defeated  in  anything.  He  likewise  was  endowed 
with  such  a  keen  perception  that  he  was  enabled  to  discover 
with  ease  whatever  might  be  hidden  to  others.  But  after  he 
had  dedicated  himself  wholly  to  the  service  of  God  these  gifts 
were  sandlified,  and  were  used  by  him  for  the  upbuilding  of 
the  temple  of  God  in  the  Spirit.  What  he  accomplished  in 
the  art  of  music,  which  he  learned  without  any  human  in- 
stru6lion,  has  already  been  mentioned;  he  composed  not  less 
than  one  thousand  tunes  for  four  voices,  of  which  none  inter- 
fered with  the  other. 

His  printed  hymns  number  441.  The  reader  will  see 
his  enlightened  nature  from  them;  many  of  them  are  pro- 
phetic, representing  the  near  approach  of  the  Sabbatic 
church,  and  the  gathering  together  of  the  people  of  God. 


288  CHRONICON    EPHRATENSE. 

Of  his  printed  discourses  there   are   66;  besides  which  you 
will  find  many  of  his  spiritual  le(?tures  printed.     He  also 
wrote  many  spiritual  letters,   of  which  73  are   printed;  the 
rest  are  still  in  manuscript,  but  will  also  be  communicated  to 
the  reader,  though  sub  conditione  Jacobcsa.    In  conclusion  we 
will  here  give  the  inscription  on  his  tombstone,  from  which 
the  reader  may  learn  both  his  natural  and  spiritual  age: 
"  Here  Rests  an  Offspring  of  the  lyove  of  God, 
FRIEDSAM, 
a  Solitary,  but  later  become  a  Leader,  Guardian  and  Teacher 
of  the  Solitary  and,  of   the  Congregation  of  Christ  in  and 
about  Ephrata.      Born  at  Eberbach  in  the  Palatinate,  called 
Conrad  Beisel:   Fell    asleep  July  6th,  Anno   1768;  aged  ac- 
cording to  his  spiritual  age  52  years,  but  according  to  his. 
natural,  "]-]  years  and  4  months," 


THE  END. 


COLUMBIA  UNIVERSITY 


0035521015 


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